^iWlilM'S,:, '?'•: '^i&S'^^
•*• *? I
fel
feS1:
I
r
™ ^'rflF^k • ' XAT' r'vv'" 4l jc t| 4\ -'« «r > if (is ti^i Xv ^•BC
HSSS^^^^^tj^jt/ah^w^rf^*^
^W^'i^i'i^f-
< !
COUNCIL OF PUBLICATION.
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.
JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
Edinburgh.
WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presby
terian Church, Edinburgh.
©eneral (S&tlor.
REV. THOMAS SMITH, M.A., EDINBURGH
THE PRACTICAL WORKS
DAYID CLARKSON, B.D.
FELLOW AND TUTOB OF CLAKE HALL, CAMBRIDGE.
VOL. III.
EDINBURGH : JAMES NICHOL.
LONDON: JAMES NISBET AND CO. DUBLIN: G. HERBERT.
MONTREAL : B. DAWSON & SON.
M.DCCC.LXV.
EDINBTIRGB:
PRINTED BY JOHN OREIG AND SON
OLD PHYSIC GARDENS.
CONTENTS.
SERMONS, &c.
PAGE
THE LOVE OF CHRIST. .... EPH. V. 2. . 3
CHRIST'S SACRIFICE. .... EPH. V. 2. . 47
CHRIST'S DYING FOR SINNERS. . . . ROM. V. 8. . 63
CHRIST TOUCHED WITH THE FEELING OF OUR
INFIRMITIES. .... HEB. IV. 15. . 81
OF COMING BOLDLY UNTO THE THRONE OF GRACE. HEB. IV. 16. . 110
OF CHRIST'S MAKING INTERCESSION. . . HEB. VII. 25. . 143
BELIEVERS' COMMUNION WITH THE FATHER AND
SON. . . . . .1 JOHN I. 3. . 165
PUBLIC WORSHIP TO BE PREFERRED BEFORE
PRIVATE. Ps. LXXXVII. 2. 187
THE PRACTICAL DIVINITY OF THE PAPISTS DISCOVERED TO BE DE
STRUCTIVE OF CHRISTIANITY AND MEN'S SOULS. . . 1
CONTENTS OF THE PRECEDING TREATISE. .... 264
GENERAL INDEX (WITH THE ' ALPHABETICAL TABLE ' OF THE ORIGINAL
EDITION INCORPORATED). ..... i
INDEX OF SCRIPTURE TEXTS. . • xii
SERMONS, &0.
VOL. III.
THE LOVE OF CHRIST.
And walk in love, as Christ also hath loved us, and hath given himself for m,
an offering and a sacrifice, <&c. — EPH. V. 2.
HERE is the greatest duty of the law, ' Walk in love ;' and the greatest pattern
of the gospel, ' as Christ also hath loved us.' It is this latter, as the most
alluring and enforcing motive to the former, I shall insist on in this dis
course. This love of Christ is what this apostle always admired, since
the first day its warmth thawed his cold frozen pharisaical spirit : 1 Tim.
i. 14, ' The grace of our Lord was exceeding abundant with faith and love,
which is in Christ Jesus.' And here in the context, after twenty- two years'
study, chap. iii. 19, he says, ' it passeth his knowledge' still, passeth all
natural knowledge, passeth the knowledge of ordinary Christians that enjoy
and use the telescope of faith, passeth apostolical, passeth angelical ; ver. 10,
' might be known by the church.' When saints are perfect in heaven,
2 Thes. i. 10, they admire Christ and his love still, ver 18. He gives a reason
of its incomprehensibleness, because it exceeds natural dimensions. Nature
knows but three measures for solid quantity, length, breadth, and depth, but
here height also ; and since it knows no standard but itself, he compares it
with itself ; because he cannot measure itself, he measures by its effects,
offerings, and sacrifices. The Teruma, the wave-offering, went in its signifi
cant pointing as low as hell and as high as heaven, to relieve us from the
lowest dungeon of misery, and to exalt us to the glory of the highest heaven.
The Tenupha, the wave-offering to and fro, points at the breadth and length
of this love, either in the four points of the mediatorial office, — the undertaking
it from eternity ; the performance in time, by his assuming our nature and
laying it down a sacrifice for us ; the love whereby he woos and espouseth
us to himself in effectual calling ; the love by which he loves them to the
end, from eternity to everlasting, — or four corners of the earth, to shew the
extensiveness of it. There is no kind of person but what shall be saved, or
kind of sin but what shall be forgiven, through the love of him who ' hath given
himself for an offering and sacrifice.'
The two most considerable things in that part of the words I propose for
the ground of the ensuing discourse are, 1, The ardency of this all-governing
affection, as immanent in Christ's breast, ' hath loved us ;' 2, That incom
parable method of his expressing it towards us, that never had either, or can
admit, precedent or copy, ' and hath given himself for us, an offering and
sacrifice."
4 THE LOVE OF CHEIST. [EpH. V. 2.
The first proposition upon which I will discourse shall only take in Christ's
love with its object.
As Christ also hath loved us. You can look upon no place of evangelical
Scripture where this may not be proved, either directly or by consequence.
Take one for all : 1 John iv. 16, ' God is love.' Love is one of his most
eminent attributes. Now Christ, Heb. xiii., is called ' the brightness of his
Father's glory,' i. e. the bright manifestation of his Father's glorious attri
butes. These all meet in Christ, and are there united as the beams in the
sun. But amongst them all there is no beam so bright and conspicuous as
love. The love of God was always the same in itself, but not always the
same to us. It was a long time clouded from the world, and shined but
with a weak osbcure ray, till the Sun of righteousness did arise ; but since,
the brightness of this love, of this glory, shines in the face of Christ, and we
may see it with open face ; we may see with open face this ray of glory, this
love of God in Christ, who is the brightness of his Father's glorious love.
Christ is also called, ' the express character of his person.' All divine per
fections were imprinted upon Christ in an express manner ; but (if there be
any inequality) that which made the deepest impression, and appears in the
most legible character, is love, Col. i. 15. He is called ' the image of the in
visible God.' There was clear discoveries of some divine attributes before
Christ, Rom. i. 19, 20 ; but divine love was never made so visible till it was
represented to the world in this image.
But how doth it appear that Christ loves us ?
1. By amorous expressions. Christ acts the highest strains of a lover in
the Song of Songs. See what amorous compellations he treats his spouse
with : ' My love, my dove, my fair one, my undefiled.' Read his love songs,
and see how affectionately he sets out the beauty of his beloved, Cant. iv.
1—8, &c., and then concludes, ' Thou art all fair, my love, there is no spot on
thee ;' and complains, ver. 9, ' Thou hast ravished my heart with one of
thine eyes,' &c. ; and chap. vi. 4-6, &c., ' Turn away thine eyes from me, for they
have overcome me ;' ver. 10, ' Who is she that looketh out as the morning,
fair as the moon, clear as the sun ;' so chap. i. to ver. 10. Hear how hewoos :
' Rise up my love, my fair one, and c6me away,' chap. ii. 10 ; and iv. 6, ' My
dove, &c., let me see thy face, let me hear thy voice : for sweet is thy voice,
and thy 'countenance is comely.' See his love posture, how he embraces :
Cant. ii. 6, ' His left hand is under my head, and his right hand doth em
brace me.' He condescends to set out his love by such expressions as we
can best judge of, though it transcends all.
2. By his thoughts. Thoughts and affections are mutual causes one of
another. Thoughts give life to affection, and affection begets thoughts.
Where is much affection, there will be many thoughts ; and where there is
strong affection there will be high thoughts of what we affect. Christ's
thoughts of us are many and high. He had thoughts of love to us from
eternity, and we were never one moment out of his mind since then. We
are graven on the palms of his hand, Isa. xlix. 16 ; nay, we are written in
his heart, and there he wears us, as the high priest the names of the ten
tribes upon his breast. He has set us as a seal upon his heart, as a signet
upon his arm, Cant. viii. 6. We can never be out of his sight, and so never
out of his mind. It is as impossible he should cease to think of us, as it is
for a mother to forget her sucking child, which is always in her arms, or
on her knee, or in her bosom, Isa. xlix. 15. Nay, ' she may forget,' but
Christ will not, cannot.
Also he hath high thoughts of us. We are his jewels, Mai. iii. 17 ; pre- .
cious to him, not only in life, but death, Ps. cxvi. 15 ; his treasure, his peculiar
EPH. V. 2.J THE LOVE OF CHRIST. 5
treasure, Exod. xix. 5 ; and where his treasure is, there will his heart be also.
As the most rich and precious stones, the stones of a crown, Zech. ix. 16, he
accounts us his joy, John xvii. 13, his glory, 2 Cor. viii. 23, a crown of glory
and a royal diadem, Isa. Ixii. 3 ; yea, an eternal excellency, Isa. Ix. 15. . He
has preferred us before the rest of men, though in all worldly respects to be
preferred before us. He has chosen us, the foolish, weak, and base, despised
things of this world, and rejected the wise, mighty, and noble, 1 Cor. i. 26-28.
He has preferred us before the angels fallen ; for when we were both involved
in the same misery, those, sometime gay morning stars, are reserved in
everlasting chains of darkness ; but he has lifted up our heads and crowned
us with glory and dignity ; nay, he has in some respect preferred us before
himself, for he loved us and gave himself for us.
3. But this flame, where it is, cannot be confined to the breast and thoughts,
but will break forth into action. And so does the love of Christ appear to
us, by what he has done for us. He has made us rich, fair, honourable,
potent, yea, one with himself. We are by this love enriched. The Lord is
our portion, Ps. xvi. 5, and this is incomparably more than if we had heaven
and earth; for all the earth is but as a point compared with the vastness of the
heavens, and the heavens themselves are but a point compared with God.
What a large possession have we, then ! There is no confiscation of it, no
banishment from it. Our portion fills heaven and earth, and is infinitely
above heaven and below earth, and beyondMboth. Poor men boast and pride
themselves of a kingdom, but we have more than all the kingdoms of the
world and the glory thereof. Christ has given us more than the devil could
offer him.
He has made us beautiful ; decked our souls with rays of his own beauty,
made us partakers of the divine nature, filled us with the fulness of God,
conformed us to himself, who is the brightness of divine glory. And now we
are all glorious within ; the King delights in our beauty. There is a brighter
lustre on our souls than shone in Moses's face when he had been talking with
God, or sparkled in the habit of Christ and his glorious companions when
they were transfigured. If the beauty of a sanctified soul could be made
visible to the world, the sun would be no longer esteemed a glorious creature,
nor the fairest face lovely. Indeed, it was no easy matter to beautify such
deformed souls. Christ tells us what it cost him in the text: he loved us
and washed us from our sins with his blood. Otherwise his pure eye could
never have beheld us with such complacency, his heart could never have been
ravished with us.
He has made us honourable. See what titles we bear. We are his ser
vants. The angels count this their honour, to be ministering spirits. But
it is the lowest of our titles. We are his friends, his favourites, John xv.
15, ' Henceforth I call you not servants,' &c., ' I have called you friends,'
yea, intimate friends, such as he entrusts with his secrets. ' All things that
I have heard from my Father I have made known to you.' We are not only
friends, but brethren : Heb. ii. 11, ' He is not ashamed to call us brethren ;'
sons of the same Father : ' What manner of love is this, that we should be
called the sons of God,' 1 John iii. 1 ; nay, not only sons, but ' heirs, heirs
of God, and joint-heirs with Christ:' Eom. viii. 17, who is 'appointed heir
of all things,' Heb. i. 2. There is no such love amongst men as for an heir
to admit another co-heir with him. Nay, we are kings and priests in the
text ; conquerors, yea, more than conquerors, Rom. viii.
He has made us potent. No such potentates on earth, as these whom
Christ loves: Philip, iv., 'I can do all things through Christ strengthening
me.' What ! A creature omnipotent, able to do all things ? Yes, by a bet-
6 THE LOVE OF CHRIST. [EPH. V. 2.
ter reason than Cato proved the Roman women ruled all the world. Christ
can do all things, but these whom he loves can prevail for all that he can
do. For he hath promised : John xiv. 12, 13, ' Whatsoever ye shall ask
in my name, that will I do ;' Hosea xii. 8, 4.
These are large expressions of love indeed. But the proper act of love is
union ; love is ever accompanied with a strong inclination to unite with its
object, which, by some secret and powerful virtue, as it were by the emission
of some magnetical rays, attracts the lover with a restless solicitation, and
never ceases till they meet and unite, as intimately as their nature will per
mit. The grossness of the matter in corporeal parts will not admit of such
intimacy and penetration as love affects ; but souls, they can mix, twine
about each other, and twist into most strict oneness. We see this effect in
Christ's love. His affection moved him to union with us ; and one degree
of his union was the assuming our nature, by which Christ and we are one
flesh. He may say to us as Adam, ' Thou art bone of my bone, and flesh
of my flesh ' Nay, we are not only one flesh, but one spirit : 2 Cor.
vi. 17, ' He that is joined to the Lord is one spirit.' 0 transcendent love !
As if some man, out of love to a worm, should take upon him the form and
nature of that irrational, contemptible creature. Hence David (in that a
type of Christ) calls himself ' a worm, and no man,' Ps. xxii. Yet Christ's
love, in being incarnate, is infinitely more ; as the disproportion betwixt him
and us is infinitely greater than between us and worms. This was greater
love, greater honour, than ever he would vouchsafe to angels : ' He took not
upon him the nature of angels, but the seed of Abraham.' But the love of
Christ would not rest here ; he thinks us yet not near enough, and therefore
holds forth a more intimate union in such resemblances as these : John
xv. £, ' I am the vine, ye are the branches.' We are united as closely to
Christ as the branches to the vine. More than this : Eph. i. 22, 23, ' gave
him. to be the head over all things to the church, which is his body.' WTe
are united to Christ, as the body to the head. Each of us may look upon
ourselves as a part of Christ ; so that whatever glory and happiness shines
in our head, reflects upon us ; and whatever dignity and injury is cast upon
us, it reaches our head.
But the union which importeth most love, is that betwixt man and wife.
Christ expresses his love and our union by this : Isa. liv. 5, ' Thy Maker is
thy husband,' ver. 6. He has ' taken thee, a woman forsaken, a wife of
youth :' Isa. Ixii. 9, ' As a bridegroom rejoiceth over the bride, so shall thy
God rejoice over thee.' No such love amongst mortals as betwixt man and
wife ; nor is this love and complacency at any time so vigorous and conspi
cuous as in the day of marriage. Yet such a love is Christ's, he is our hus
band, and we shall ever be in his account as a wife of youth, as beautiful,
as delightful ; and eternity shall be but a continued marriage-day, as full of
joy and triumph. Oh happy souls that have interest in his love ; you whom
the Lamb has chosen to be his bride ; you who must taste the sweetness of
those joys, and must be the object of that complacency and delight; you
who must be kissed with the kisses of that mouth, and folded in the arms of
such a bridegroom ! Oh how unsavoury may the joys of earth be to you,
how contemptible the choicest beauties in the world ! The creature can
reach no higher either in desires or conceits ; but the love of Christ goes
above both, and expresses itself in a nearer union than this. A conjugal
union is very intimate ; yet not so near, as that the terms thereof should
denominate one another ; the husband cannot be called the wife, nor the wife
the husband. Yet so near is our union with Christ, that it grounds such a
denomination ; for we are called Christ: 1 Cor. xii. 12, ' So also is Christ,'
EPH. V. 2.] THE LOVE OF CHEIST. 7
i. e. Christ mystical. We are not only Christ's, his members, his spouse ;
but Christ, in the apostle's phrase. Yet further, the wife is not said to be in
the husband, yet Christ is said to be in us ; ' that Christ might dwell in
your hearts by faith,' Eph. iii. 17, Gal. ii. 19. Here is not only a cohabi
tation, but inhabitation. /
Yet further, to add one consideration, which advanceth the intimacy of this
union above all those mentioned. The branch may be said to be in the
vine, but not reciprocally the vine in the branch ; yet Christ is both in us,
and we in him : John xiv. 20, ' At that day ye shall know that I am in the
Father, and you in me, and I in you.' What more intimate mixture is there
in the world, than that of light and air ? Yet here is not this reciprocation;
though the light be in the air, yet is not the air said to be in the light.
What nearer conjunction is there than betwixt the soul and the body ? Yet
here, though the soul be in the body, yet is not the body in the soul. Sure,
when Christ is said to be in us, and we in him, here is some intimacy in
tended more than ordinary union ; some mystery for which we want a name,
so far are we from reaching its nature. The apostles themselves here knew
it not, as the words imply, propounded in the future, ye shall know. They
could not apprehend it, till that extraordinary effusion of the Spirit, to which
this place refers ; and then, it is probable, rather apprehend, than compre
hend it. And if ever those most comprehensive creatures, the angels, had
need to bend themselves downward, and stretch out their necks (as the word
used by Peter implies), to pry into a gospel mystery, sure it is the mystery
of Christ's love, in mixing himself thus intimately with us.
It is true, indeed, while we are in the body, we are absent from the Lord.
There is some distance betwixt us, which, though it dissolves not the union,
yet hinders the comfortable effects of it. And Christ is sensible of this ; his love
will not long endure it ; he cannot abide that those whom he loves so dearly,
should b'e so far from him. He longs for that happy time when we shall
meet never again to part. He is gone to prepare the place ; and now that
it is ready, hear how he woos us : Cant. ii. 10, ' Rise up, my love, my fair
one, and come away; for lo, the winter is past,' &c. And, as though he
wondered at our slowness to meet our happiness, he calls again, ver. 13,
' Arise, my love, my fair one, and come away.' And when he sees we stay,
and call for him to meet us, how cheerfully does he reply, ' Behold, I come
quickly ;' and, in the mean time, with all importunity solicits his Father :
John xvii. 24, ' Father, I will that they also whom thou hast given me be
with me, that they may behold my glory ;' and urges the Father, as he loves
him, to do it. That is his argument : ' For thou lovedst me before the foun
dation of the world.' And why is he so importunate ? See it, ver. 21, 22, 23,
where we have the project of Christ's love four times repeated in three
verses, ' That they all may be one ;' ' that they may be one in us ;' ' that
they may be one, even as we are one ;' ' that they may be made perfect in
one.' You have the union in all three : the pattern and exemplar of the
union in ver. 22, ' that they may be one, as we are one ;' and ver. 21, ' that
they may be in us, as thou, Father, art in me, and I in thee.' Not only as
the branch is in the vine, or a member in the body, or the light in the air ;
these are too low resemblances of so high a mystery ; but ' that they may
be in me, as I, Father, am in thee,' &c. I say not that it is the same
union with that betwixt the Father and the Son. It is infinitely distant from
it ; but, as those expressions import, it has some resemblance. And, lastly,
the motive inducing this, ver. 23, ' That the world may know that thou hast
loved them, as thou hast loved me.' See here, and wonder, an union, that
resembles the highest, most mysterious, and incomprehensible union, the
8 THE LOVE OF CHRIST. [EPH. V. 2.
unity of the Father with the Son, proceeding from a love, which is the
highest, most stupendous, and inconceivable love, the love of the Father to
the Son. Such is the union wherewith Christ has united us to himself, and
such is the love which moved him so to unite us. What nearer union than
this ? What greater love than this ?
4. The love of Christ appears by what he has given us ; his love-tokens.
Whatever we have, for being or well-being, spring from his love. It is love
that opens those infinite treasures of goodness, which had else been eter
nally locked up from the creatures. And though, in these showers of mercy,
some drops fall upon the wicked, and so seem common, yet the fountain of
love, from whence they issue, is not common. There is a vast difference
betwixt the provision which a man makes for his wife, and for his servants.
Every mercy we enjoy is a drop from the ocean of his special love. Let us
ascend, by some degrees, to the height of this bounteous love.
He gives us plenty of mercies. This love daily loads us with benefits,
Ps. Ixviii. 19, 1 Tim. vi. 17. He gives us nothing but what is good. The
wicked have some good things, and some bad ; those which are materially
good in themselves, yet are formally evil to them, both in God's intention
and in the event. Their table is a snare, the word is the savour of death,
and sacraments seals of condemnation ; but Christ's love makes that which
is materially evil in itself, yet formally and finally good to us ; for all the
ways of God are mercy, Ps. xxv. He curses their blessings, but he blesses
our curses ; temptations, afflictions, sin and death, prove all good to us.
Even all his ways ; and not only all the ways of God, who loves us in Christ,
but all the ways of those who hate us, whether reprobates or devils. For
1 all things shall work for the good of those that love God,' Rom. viii. This
is the great privilege of those whom Christ loves ; nothing shall befall them,
but what shall prove good for them. They may conclude, in whatever con
dition they are, it is the best for them ; and if it had not been so, they had
never come into it ; and whenever they shall cease to be so, they shall be
removed out of it. It is the sweetest privilege, yet the most difficult to believe
at all times, since there is often great opposition both of sense and reason,
yet it is most true. And the reason is, the love of Christ making a sweet
connection betwixt his glory and our good ; so that whatever advanceth the
one must promote the other. Now every thing must tend to his glory,
therefore to our good ; these two cannot be separated.
Besides, Christ's love gives us whatever is good. « He gives grace and
glory, and no good thing will he withhold,' &c., Ps. Ixxx. We shall want
no good thing, Ps. xxxiv. 10. Take a survey of heaven and earth, and all
things therein ; and whatever upon sure grounds appears good, ask it con
fidently of Christ ; his love will not deny it. If it were good for you that
there were no sin, no devil, no affliction, no destruction, the love of Christ
would instantly abolish these. Nay, if the possession of all the kingdoms of
the world were absolutely good for any saint, the love of Christ would
instantly crown him monarch of them. But if you yet doubt of the bounty
of Christ's love, see here a further consideration that will satisfy.
Christ's love will give you whatever you can desire. For what reasonable
man can desire that which is not good ? This is included in the former.
Now all that is good the promises have already assured to you. But lest
this limitation should seem to straiten this large privilege, it is propounded
absolutely (though indeed it were no privilege if this condition was not
implied). ' Delight thyself in the Lord, and he will give thee thy heart's
desire,' Ps. xxxvii. : John xvi. 23, ' Whatsoever ye shall ask the Father in
my name, he will give it you' ; and ver. 15, 17, ' Ye shall ask what ye will,
EPH. V. 2.] THE LOVE OF CHEIST. 9
and it shall be done unto you.' The reason is, ver. 9, ' As the Father has
loved me, so have I loved you.' But if this satisfy not, if you still question
what is this what you will, and fear lest you should desire too little, though
this be a rare fault, behold the love of Christ will fully satisfy you ; he tells
you ' All is yours,' 1 Cor. iii. 21-23. And will you have more ? ' All things
are yours : whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or to come ; all are yours.' See here the extent of
this all ; the world, and all the world is yours. Yea, but alas ! I shall not
live long to enjoy it ; fear not that, for life is yours, you shall live till you be
fit to take possession of a greater, a better world. And then death is yours,
to convey you from the enjoyment of things present, to the fruition of things
to come ; from this present world to the world which is to come. See here,
no less than two whole worlds is yours. If, as Alexander, thy vast desires
cannot be filled with one world, here are two, both thine ; one present, one
to come. Oh the wonderful love of Christ, the wonderful bounty of this
love ! It was a royal offer of Ahasuerus to Esther, and a sign of great love :
Esther v. 3, ' What is thy request ? it shall be given thee to the half of the
kingdom.' Ay, but Christ not only offers, but gives, not half, but whole
kingdoms, yea, whole worlds. But you will say, This is but a chimera, an
empty notion : for we see there are none enjoy less of the world than those
whom you say Christ loves. I answer, the world is not able to judge of true
enjoyments. There are none that have a more real, and advantageous, and a
less troublesome and dangerous enjoyment of the world than saints./ And I
prove it thus. We may be most truly said to enjoy that which we reap the
greatest emolument from, and get the greatest benefit by, that can be ima
gined ; but there are none that improve the world to such a real advantage
as the saints : for the love of Christ has so ordered the world, and everything
in it, as it tends to their happiness, Rom. viii. And what greater benefit
imaginable than happiness ? On the contrary, we cannot be said truly to
enjoy that by which we get no benefit ; but the wicked (those who seem to
have engrossed the world to themselves) get no benefit by it : for both it and
all things in it tend to make them miserable. There is no more reason to
deny the saint's interest in the world, because it seems to be possessed by
others, than to deny a merchant has interest in his estate, because it is in
the hands of mariners and factors, whenas it is but committed to them,
that it may be the better improved for the true owner. And so is the world
in the hands of others, for the saints' best advantage, which they receive, as
a landlord from his tenants, without trouble or hazard. It is evident then
that this present world is ours. And for the world to come, there is no
question. So that we need not wonder at Jacob, who, when he was the
poorer man in the world's account, conceived himself richer than Esau :
Gen. xxxiii. 9, Esau says, ' But I have enough ; ' but Jacob says (as it is
in the original) ' I have all.' And so may every one whom Christ loves say,
' I have all ; ' all that I stand in need of, all that is good for me, yea, all
that I can desire. This is enough, sure. Who can imagine more ? Ay,
but Christ's love has provided more than we can desire. See 1 Cor. ii. 9,
compared with Isa. Ixiv. 4, ' As it is written, eye hath not seen, nor ear
heard, neither hath it entered into the heart of man, flie things which God
hath prepared for those that love him.' What is there in the vast circuit of
the world that eye hath not seen ? Yet more is prepared for us than eye
hath seen from the beginning. There is no man whose ear has not heard
more than his eye ever saw ; yet is there more prepared for us than ear ever
heard. But there has more entered into the heart of man, than ever was
offered either to his eye or ear ; yet the vast and unlimited thoughts of man
10 THE LOVE OF CHRIST. [EPH. Y. 2.
could never conceive what great things are prepared for us. Here then is
more than the largest desire can reach ; for no man can desire that which
his heart could never conceive. That which never entered into the mind of
man to be the object of his knowledge, never entered into his heart to be the
object of his desires. Christ has given more than heart can think, more
tban heart can desire ; nay, more than the angels can conceive, whose
apprehensions are widest and highest. There is a word in Isaiah upon
which we may ground this : ' For since the beginning of the world men have
not heard, nor perceived by the ear, neither has eye seen, 0 God ! besides
thee, what he has prepared for him that waiteth for him.' None besides
thee, 0 God, whose apprehensions are infinite, can conceive. Not the
glorified saints, not the glorious angels, none besides thee. Nothing but
infiniteness can comprehend what the incomprehensible love of Christ is. It
is true indeed, it is said that God has revealed them to us by his Spirit,
ver. 10, and the Spirit given to this end, that we might know the things that
are freely given us of God. But this knowledge is not proportionable to the
dignity of the object, but to the capacity of us the subjects ; for if the Spirit
should raise his style as high as the glorious expressions of Christ's love, he
must use such words as Paul heard when he was rapt into paradise, 2 Cor.
xii. 14 ; unspeakable words, that cannot be spoken, that cannot be under
stood by us in the body. The glorious riches of Christ's love cannot be
expressed but in the language of paradise ; cannot be understood but by a
transported soul, a spirit rapt into the third heaven. The expressions which
the Spirit uses to us in the body are such as may rather signify despair of
full apprehending them, than lead us to a comprehensive knowledge of them ;
such as these : he tells us of joy, but which is unspeakable, 1 Peter i. 8 ;
of peace, but such as passeth all understanding, Philip, iv. 7; .of love, but
such as passeth knowledge, Eph. iii. 19 ; of riches, but such as are unsearch
able, Eph. iii. 8.
But we are not yet come to the height of Christ's love. These unspeak
able, unconceivable, unsearchable favours are but streams or drops of love ;
Christ has given us the fountain, the ocean : these are but sparks and beams ;
he has given us the sun, the element of love. The love of Christ gives us
interest in the glorious Trinity.
The holy and uncreated Spirit is ours. How often does he promise to
give the Comforter ? See one for all, John xiv. 16. The Spirit is ours,
and his graces and comforts, those dawnings and glimmerings of glory, those
irradiations of the divine nature, those joys, and that peace, which cannot be
spoken, cannot be understood.
The Father is ours : John xx. 17, ' I ascend to your Father, and my
Father; to your God, and my God.' The Father, and all that he is, -all his
glorious attributes, are ours, his all-sufficiency, wisdom, power, mercy, justice,
truth, and faithfulness, &c. All that he does is ours, for us. His decrees,
they are the spring of our happiness, Eph. i. 4, 5. His providence, the acts
of it are as so many streams, which carry us with full sail into the ocean of
glory, Ps. xxv. All that he has made : heaven, that is our home, our
inheritance ; earth, that is our inn, to accommodate us in our pilgrimage, in
our journey homewards ; angels, they are our guard, Mat. iv. 6 ; inferior
creatures, they are our servants, Gen. i. 28. For Christ has renewed that
charter which we then forfeited. Yea, the reprobates, the devils, and hell
itself, are made so ours by the love of Christ, as .they shall increase our
happiqess, and illustrate the freeness of his love ; their temptations and
persecutions, whatever they intend, shall have no worse effect than, as Dan.
xi. J35, and xii. 10, to make us white, more lovely in the eye of our bride-
EPH. V. 2.] THE LOVE OF CHRIST. 11
groom. And how will this endear the love of Christ to us, that he should
reject so many fallen angels and men to choose us ! That we shall be those
two who must enter into Canaan, when two hundred thousand of our fellow-
travellers are shut out and perish in the wilderness ! What thoughts shall
we have, when, sitting in the bosom of him whom our souls love, we shall see
the greatest part of the world tormented in that flame ! The tortures of that
lake will sweeten those rivers of pleasures in which we shall eternally bathe
our souls. That dismal place shall be as a beauty-spot to make our glory
more glorious.
And now, what is there in heaven and earth that the love of Christ has
not made ours ? There is nothing of all left but himself. And, alas, what
would all these things profit, if we want him ? Without Christ, earth would
be hell, and heaven would not be heaven. He is the hope of earth, and
the glory of heaven. See here, then, the height of his love ; he has given
us himself, and all with himself. He is our husband ; heaven and earth is
our jointure. He deals not with us as some husbands, who, out of more
providence than love, instate their wives in part of their wealth, and reserve
the rest for they know not what posterity ; no, his love hath withholden
nothing from us. No, let him take all, saith he, as Mephibosheth ; all that
I have by inheritance, and all that I have by purchase. His person is ours,
he has married us ; his offices are ours, he is our king, our priest, our pro
phet; his sufferings are ours, his merits, resurrection, ascension, intercession —
all, all is ours that Christ hath, or doth, or suffereth. His love would let
nothing be detained from us ; not his life, he gave his life a ransom for us,
Mat. xx. 28 ; not his blood, he washed us in his blood, as in the text ; no,
not his glory : John xvii. 22, ' And the glory which thou gavest me I have
given them.' 0 boundless love ! 0 the unsearchable riches of Christ's love!
0 happy souls that have interest in this love, in these riches ! How may
we contemn the pride of such as account themselves great and rich in the
world ! Your large domains and greatest possessions are but as a point
compared with ours, whose poverty you despise. If the map of our worlds
were set before you, how would you be ashamed, with the Athenian gallant,
to see your imagined vast estates shrink there into nothing ! We have
riches that you know not of. We have more than you can desire, though
your desires were as wide as hell. We have more than you can imagine,
though your thoughts were stretched out to the wideness of angelical appre
hension. There is no valuing of our revenues, no measuring of our pos
sessions, no bounds of our inheritance ; it is infinite ; God, and heaven, and
earth is our portion. The love of Christ hath done this for us, has given
these to us.
5. Take an estimate of the love of Christ from his sufferings. Consider
how and what he sutlers by us, with us, for us.
(1.) His love makes him patiently suffer many things by us. It puts up
many affronts, and indignities, and undervaluings ; many acts of unkindness
and disloyalty. See the provoking nature of sin, what a grievance and pres
sure it is to Christ : Isa. xliii. 24, ' Thou hast made me to serve with thy
sins, thou hast wearied me with thine iniquities ;' Isa. i. 24, ' Ah, I will
ease me of mine adversaries.' Implying sin is an oppressing burden : Amos
ii. 3, ' Behold, I am pressed under you, as a cart is pressed that is full of
sheaves ;' Ezek. vi. 9, ' I am broken with their whorish heart.' There is
nothing so provoking, so injurious to man, as sin is to Christ ; for what
higher provocations amongst men than treason, adultery, murder ? Now,
every sin against Christ involves in it the heinousness of these crimes. Sin
is high treason against Christ, would depose him, and advance itself and
12 THE LOVE OF CHRIST. [EPH. V. 2.
Satan into his throne ; he says, ' I will not have this man to rule over me,'
and ' Who is Jesus Christ, that I should obey him ?' Sin is an act of
spiritual whoredom and adultery, a defiling of the marriage bed, a violation
of our conjugal vow to Christ, when it carries away the heart from Christ, as
in covetousness and sensuality ; hence such expressions, ' How is the faith
ful city become an harlot !' Isa. i. 21. That sin has murdered Christ needs
no proof ; nay, it strikes not only at his life, but at his being ; would anni
hilate him, cause the Holy One of Israel to cease from us, Isa. xxx. 11.
' The fool hath said in his heart, There is no God.' Oh, then, what manner of
love is this, which makes Christ willing to bear with such a thing as sin, and
to continue so tenderly affectionate to those who have so frequently com
mitted it ! What king ever so loved a subject as to continue his love to him
after he be found an enemy to his crown and dignity ? What man could
ever be friend to him that seeks his life ? It is great love in a husband to
bear with the frowardness, unkindness, and ordinary infirmities of his wife ;
but who ever could bear with whoredom ? No love but the love of Christ,
that love which has no bounds, no example, no parallel.
But, lest you should think the sins of saints deserve not to be compared
with such heinous crimes, consider that the sin of one whom Christ loves is
more heinous, more provoking than the sin of any damned reprobate ; for
those sins are most grievous that are against clearest light and greatest love.
Now, the light which is in reprobates is darkness, Mat. vi. 23, compared
with ours ; their knowledge is ignorance ; and therefore all theirs are sins
of ignorance in comparison of ours. And for love, they were never the ob
jects of it, it was never assured to them ; whenas we are both beloved of
Christ, and know it, and yet sin. Sure there are no sins so heinous as these,
nor any that Christ so much resents, Hosea iv. 15 ; Deut. xxxii. 19, 'When
the Lord saw it, he abhorred them, because of the provokings of his sons
and of his daughters.' No provokings like the provokings of sons and
daughters, nor any love like that which these cannot exasperate. Such is
the love of Christ.
(2.) This love makes him willing to suffer with us. ' In all our afflictions
he is afflicted.' He remembers his in bonds, as though he were bound with
them ; and those that are afflicted, as though he also were afflicted in the
body. He knows by experience what it is to be poor, despised, slandered,
persecuted ; he bare infirmities, that he might pity us under the burden :
Mat. viii. 17, ' Himself took our infirmities, and bore our sicknesses,' that
he might sympathise with us: Heb. iv. 15, 'We have not an high priest
which cannot be touched with the feeling of our infirmities, but was in all
points tempted like as we are.' He is intimately touched with them, even
as the head with the pain and torture of a member : 1 Cor. xii. 26, ' And
whether one member suffer, all the members suffer with it,' especially the
head, which, being the fountain of sense, must be most sensible. This love
occasions such a reciprocation of interests as he accounts what is done for
us is done for him, and what is done against us is done against him, Mat.
xxv. 40-45. He thinks himself hungry and thirsty, when we want meat and
drink ; a stranger, when we are banished ; restrained, when we are in prison;
and not well, when we are sick ; as is evident, ver. 35, 86. Those that per
secute us persecute him, Acts ix. 5 ; and those that touch us touch the apple
of his eye, Zech. ii. 8.
(3.) His love made him willing to suffer for us. And for us he has suffered
all miseries that all our sins had deserved, and cruelty could inflict. He
who with one word caused the vast fabric of heaven and earth to start out of
nothing, who was King of kings and Lord of lords, who had heaven for his
EPH. Y. 2.] THE LOVE OF CHRIST. 13
throne and earth for his footstool, was, out of love to us, content to take
upon him the form of a servant, and to live in such a poor condition as he
had not a cradle when born, nor a place to lay his head while he lived, nor
a sepulchre to bury him when he died. He who was the King of glory, the
splendour of whose glory dazzled the eyes of seraphims, nay, whose glory
is above the heavens, was, out of love to us, willing to be ' despised and re
jected of men,' Isa. liii. 3 ; to be accounted as ' a worm, and no man, a re
proach of men and scorn of the people,' Ps. xxii. 6, 7. He who was adored
by the glorious host of heaven, was the object of their eternal praises, yea,
and ' counted it no robbery to be equal with God,' was, out of love to us,
content to be ' numbered amongst transgressors,' to be reviled and slandered
as a wine-bibber, a glutton, a Sabbath-breaker, a blasphemer, a mad-man,
and possessed with the devil. He in whose presence was fulness of joy,
and from whose smile spring rivers of pleasures, was, for love of us, willing
to become ' a man of sorrows, acquainted with grief,' yea, and it seems with
nothing else ; we never read that he laughed. He whose beauty was the
glory of heaven, the brightness of his Father's glory, the sight whereof tran
sports those happy spirits that behold it into an eternal rapture, was, for love
to us, by his suffering so disfigured as he seemed to ' have no form nor
comeliness in him, nor beauty that any should desire him ;' ' he gave his
back to the smiters, and his cheeks to them that plucked off the hair ; he hid
not his face from shame and spitting,' Isa. 1. 6. He in whose sight the
heavens are not clean, who was of purer eyes than to behold iniquity, was, out
of love to us, content to 'bear our sins on his body upon the tree,' to be
' wounded for our transgressions,' and to have all our iniquities laid upon
him. This love made God, blessed for ever, willing to be made a curse, the
glorious Redeemer of Israel to be sold as a slave, and the Lord of life to die
a base, accursed, and cruel death. And, which is above all, he who was his
Father's love and delight, who was rejoicing before him from eternity, and in
whom alone his soul was well pleased, did, out of love to us, bear the uncon
ceivable burden of his Father's wrath, — that wrath which was the desert of
all the sins of the elect, which would have sunk the whole world into hell,
the weight whereof made his soul heavy unto the death, and was a far greater*
torture to him than ever damned soul felt in hell (if we abstract sin and
eternity from these torments), the burden whereof pressed from him that
stupendous bloody sweat, and made him, in the anguish of his oppressed soul,
cry out to heaven, ' My God, my God, why hast thou forsaken me ?' and
cry out to earth, ' Oh ! have ye no regard, all ye that pass by ? See if
there be any sorrow like my sorrow, wherewith the Lord has afflicted me in
the day of his fierce wrath.' No, Lord, there was no sorrow like thy sorrow,
no love like thy love. Was it not enough (dearest Saviour) that thou didst
condescend to pray, and sigh, and weep for us, perishing wretches ? Wilt
thou also bleed and die for us ? Was it not enough that thou wast hated,
slandered, blasphemed, buffeted ? but thou wilt also be scourged, nailed,
wounded, crucified. Was it not enough to feel the cruelty of man ? Wilt
thou also undergo the wrath of God ? or if thy love will count nothing a suf
ficient expression of itself, but parting with life, and shedding that precious
blood, yet, was it not enough to die once, to suffer one death ? Wilt thou
die twice, and taste both first, and something of the second death, suffer the
pains of death in soul and body ? Oh the transcendent love of Christ ! heaven
and earth are astonished at it. What tongue can express it ? what heart
can conceive it ? The tongues, the thoughts of men and angels are far below
it. Oh the height, and depth, and breadth, and length, of the love of Christ !
All the creation is nonplussed ; our thoughts are swallowed up in this depth,
14 THE LOVE OF CHRIST. [EPH. V. 2.
and there must lie till glory elevate them, when we shall have no other em
ployment but to praise, admire, and adore this love of Christ.
But further, to set out this love of Christ, consider some properties by
which the Spirit describes it. It is free, unchangeable, incomprehensible.
1. Christ loves us freely. He loved us when we had neither love nor
beauty to attract his affections. The time of his love was when we lay
trodden under foot, or polluted in our blood, Ezek. xvi. 6; when we had
torn off the veil of light and beauty wherewith our souls were at first in
vested, and clothed them in Josadech's habit, Zech. iii. 3, filthy or (as the
original is) excrementitious garments ; when we were wallowing in sin, more
filthy than the puddle of a sow, and besmeared our souls with that which is
more loathsome than the vomit of a dog. When the image of God was with
drawn, the life of holiness expired, and our souls were dead, putrifying and
stinking as an open sepulchre. And what think you, could Christ love us
in this condition ? Will any of us set our affections on a worm, take a toad
into his bosom ? But Christ embraceth us in the arms of love, when we had
made ourselves worse than the beasts that perish. Oh the freeness of this
love !
Nor had we more love than beauty when Christ loved us. We were ene
mies to him, and all that were of his alliance. When we hated his person,
scorned his love, rejected his offers with disdain, trampled upon his favours,
and preferred our base lusts and his deadly enemy Satan before him. When
we told him, we saw more reason to entertain the devil's offers than his, and
rather be damned than be beholden to his love for heaven. And could Christ
love us now ? Yes : Rom. v. 8, ' When we were yet sinners, Christ died
for us.' No greater enemies to Christ than sinners, no freer love than love
of enemies, no higher expression of free love than to die for enemies.
2. It is unchangeable, John xiii. 1. No act of unkindness or disloyalty of
ours can nonplus it ; no, not that which admits of no reconciliation amongst
men, adultery : Jer. xxxi., ' Thou hast played the harlot with many lovers;
yet return unto me, saith the Lord.' See that full place, Rom. viii. 35 to
the end, ' I am persuaded that neither death, nor life, nor angels, nor prin
cipalities, nor powers,' &c., ' shall be able to separate me from the love of
Christ.' Death shall not, for that conveys us to a full enjoyment of this
love ; nor life, for that is a preparatory to this enjoyment ; nor angels, good
or bad ; not bad, for if they separate us, it will be by accusing of us to Christ,
shewing him our deformity or disloyalty, to make us seem unworthy of so
great love ; -but Christ will hear no such thing : Zech. iii., ' The Lord rebuke
thee, Satan ;' nor good angels, for if there be any danger, it is because they
are more lovely, more excellent creatures than we, and so might withdraw
the heart of Christ from us to them as the more worthy objects, but this
could not hinder Christ at first from loving us, and therefore cannot hinder
him from continuing to love us ; nor principalities, nor powers, i.e. no princes
or potentates, by acts of cruelty or tyranny, expressed verse 35, ' Shall tribu
lation, or distress, or persecution, or famine ? ' &c. No ; these are so far from
separating us from the love of Christ, as they occasion sweeter expressions
of Christ's love. The saints find by experience never more consolation than
in tribulation. They are never more enlarged than when distressed, never
more affectionately embraced than when persecuted, never sweetlier feasted
than in famine, &c. : 'In all these we are more than conquerors, through
him that loved us.' Those things which they intend for our ruin, are by the
love of Christ made our triumph. We are more than conquerors, and may
more than triumph, in this unchangeable love of Christ.
3. It is an incomprehensible love : Eph. iii. 19, ' Love of Christ, which
EPH. V. 2.J THE LOVE OF CHRIST. 15
passeth knowledge.' There was great love betwixt David and Jonathan :
1 Sam. xx. 17, Jonathan ' loved him as his own soul.' It is a tenderer
affection which a mother bears to her sucking child, the son of her womb,
Isa. xlix. 15. There is yet a stronger love than this, viz. a conjugal love
between husband and wife, as is implied in Elkanah's speech to Hannah :
1 Sam. i. 8, 'Am I not better to thee than ten sons?' But the highest
strain of love we meet with is that of Moses and Paul to the Israelites, which
made one of them contented to be blotted out of the book of life, the other
to be accursed from Christ, for them. These are all high degrees of love
indeed, but such as were in the breasts of men, and therefore not beyond
their knowledge. Yea, but the love of Christ passeth knowledge. He is
the pattern and subject of all relations ; and the love of all relations is con
centred in his breast, and unspeakably more. His love to us is many
degrees higher than the love which flows from all relations would be if united
in one soul ; and therefore when he would express it, he goes higher than
the world for a resemblance of it, even to infmiteness itself: John xv. 9,
' As the Father hath loved me, even so love I you.' This is such a love as
we can neither express nor conceive ; we must supply the defect of both with
admiration. And this should have been the,
1. Use. To admire the love of Christ.
2. To admire the happiness of those whom Christ loves.
3. To move us to love Christ with all, for all, above all.
4. To move us to love one another.
Use 1. Admire the love of Christ. Heaven and earth never beheld, angels
and men never considered, anything so wonderful, so apt to astonish, as
Christ's love to men. It is wonderful in the eyes of glorified creatures ;
angels and saints do, and will, admire and adore it to all eternity. And it
is wonderful in the eyes of all considering men on earth ; nothing more, no
thing so much. Wonderful is Christ's attribute, Isa. ix. 6 ; due to him in
all respects, but above all in this, and in all other for this. All will confess
it, if they consider the grounds of this admiration, whom, who, and how.
1. Consider whom he loves. How unfit, unworthy, unlovely. It was not,
it could not be, in the thoughts of any, whose thoughts are not infinite, to
imagine that ever man, of all creatures, should be the object of Christ's love.
For,
(1.) How vile and contemptible is man in Christ's account! What is
man but dust and ashes, breathing dust and enlivened clay ? Gen. xviii. 27.
What more despicable creature than a worm ? The best of men, compared
•with Christ, are no more, nay, not so much in his sight, as a worm in ours :
Job xxv. 6, ' How much less man that is a worm, and the son of man which
is a worm ? ' He is more indeed absolutely, but not so much comparatively.
The highest on earth is farther below Christ than a worm is below a man.
Man, so considered, is not so much as a worm, he is but as a moth : Job
xxvii. 18, ' He builds his house as a moth ;' nay, he is inferior to this small
contemptible creature : Job iv. 19, ' Crushed before the moth.' Yet there
is something on earth more inconsiderable than a moth ; as small in quan
tity, and far inferior, as being inanimate, a drop, an atom. Yet man is not
so much, compared with Christ, as one of these: Isa. xl. 15, 'All the
nations.' If all the earth, all the inhabitants of the earth, be but as one
drop, what is one man ? Imagine a drop, a mote, divided into as many
millions of parts as there are people on earth, how small would one of those
parts be, even beyond imagination ! It would be as nothing. Nay, but all
nations are ' less than nothing,' ver. 17. Oh what, then, is one man ! Oh
what, a wonder that Christ should love such a thing, such a nothing, as man!
16 THE LOVE OF CHRIST. [EPH. V. 2.
Oh that Christ should embrace a worm, and take a- moth into his bosom !
That he should delight in and rejoice over a drop, a mote, and set his heart
upon that which is not ! Ps. viii. 4.
(2.) How impotent ! Man can do nothing to engage or deserve love, no
thing to please or honour such a lover ; and was so considered when Christ
had intentions of love, therefore it is admirable. It is a wonder that any
should love a creature whose being is despicable ; but if it be considerable
in acting, it takes off from the wonder. But man is despicable, not only as
to his being, but actings. As he is nothing comparatively, so he can do
nothing ; nothing to glorify Christ, much to dishonour him ; nothing to
please Christ, much to provoke him. As an impotent slave has no power
to be serviceable to his prince, much to dishonour him by treasonable
speeches or practices. An affront from a slave is a greater provocation than
from an equal. How can one that is halt, lame, or maimed, walk or work ;
one that is dead, act ? Such were men, so represented to Christ, when he
entertained thoughts of love ; without active principles, faculties, or qualities.
And when Christ has bestowed these, yet cannot he act but as he is acted ;
it is not he works for Christ, but Christ that works all his works for him.
He cannot act but in Christ's strength, cannot move except he be drawn,
cannot walk except Christ lead him, cannot stand except Christ uphold him.
Yea, when he is empowered to act, yet are not his actings more valuable
than his being. Operari sequitur esse. As he is no more, compared with
Christ, than a worm, moth, mote, so his best actions, most glorious per
formances, are of no more advantage to Christ than the crawlings of a worm,
the acting of a moth, the motion of an atom, the falling of a drop. As these
are to us, so we to Christ ; when we have done all, but unprofitable servants.
What a wonder that Christ should love those in whose being he can take
no pleasure, and by whose acting he can get no glory, no advantage ! Who
amongst us would love or marry one who could not stand but while sup
ported, nor rise but as lifted up, nor move a finger but as moved? Such a
lame, sick, impotent, dead creature was man, when Christ first thought of
love, Rom. v. 6.
(3.) How poor ! No such poverty as man's. He is nothing, can do
nothing ; nay, and hath nothing. Who poorer than he who has neither
food, nor raiment, nor money, nay, and in debt besides ? Man is in a
starving condition, a famished soul ; must needs be so, wanting Christ the
bread of life. He feeds on nothing but wind and husks, the vanities and
brutish pleasures of the world please his senses, his soul languisheth, con
sumes, and is at the gate of death. He has not so much as will cover his
nakedness ; though he think, with Laodicea, he is rich, and stands in need
of nothing, yet he is poor and naked, Eev. iii.
The poor, forlorn condition of man, when Christ intended love, is de
scribed Ezek. xvi. 6 ; lay polluted in his blood, and no eye pitied him. A
degree below misery, below pity; yet this was ' the time of love.' He has
no money, nothing to purchase meat or clothes. Those whom Christ
entreats with loving invitation to participation of himself, are such as have
no money, Isa. Iv. 1. He not only wants all things, but owes more than
ever he had, more than he is worth. He cannot, upon a just account, say
his soul is his own ; he has given his soul to Satan, sold himself to work
wickedness ; and Satan leads him captive, has taken possession ; the strong
man armed keeps the house. He has forfeited not only his soul, but his
very being to God ; a greater debt than men can owe one to another. The
least sin is such a debt as all the riches in the world cannot discharge ;
nothing can cancel the handwriting which is against us but Christ's blood.
EPH. V. 2.] THE LOVE OF CHRIST. 17
What a wonder, that Christ should love such poverty ! No such love
amongst men. If a great prince, such as Cyrus or Alexander, should set
his love on one he finds in the highway, poor, famished, and naked, it
would be the astonishment of all that should hear of it ; much more this,
Christ's state being infinitely greater, and man's spiritual poverty unspeak
ably more.
(4.) How deformed ! Poverty alone cannot hinder love, especially if
there be beauty ; but who can love deformity ? Man not only wants beauty,
but is covered with ugly and loathsome deformity. He was created fair and
lovely, his ornament was the beauty of heaven, the image of God ; but,
alas! that is razed out, and the deformed image of Satan drawn in its
place. His light is turned into darkness ; the fair, and sometimes faithful
soul, is become a filthy harlot : and, as Isa. iii. 24, ' Instead of a sweet
smell, there is stink ; and instead of well-set hair, baldness ; and burning
instead of beauty.'
There is no lovely complexion, no comely proportion left in man's soul,
nothing that can please the eye of Christ. The surface of it defiled as with
a menstruous rag. It is overspread with a filthy leprosy, and full, as David's
bones, of loathsome diseases, that break forth into rotten ulcers and putrefy
ing sores, as Isa. i. 6. Nothing is to be seen in the face of the soul but
fretting cankers, and spreading gangrenes. Sin has made the soul as un
lovely as Lazarus's body, whose sores the dogs licked ; or as Job's, full of
sore boils, when he sat in the ashes and- scraped himself. And who can be
in love with such a soul ?
The soul is no less deformed in respect of proportion. It is perverted,
crooked, and, as that woman, bowed down with a spirit of infirmity, all
broken, and out of joint. It is defective in those parts that should make it
lovely ; it is lame, and maimed, and blind. The eyes, no less an ornament
to the soul than to the body, are put out : ' The God of this world has
blinded ' natural men, 2 Cor. iv. 4. Mislocation is a monstrous deformity
in the body, when the feet are where the head should be, or the thighs in
place of the arms, or breast where the back, &c. There is such a misloca-
tion on the soul. That which should be lowest is highest; the appetite
and fancy above the mind and will ; that which should obey commands ;
that which should rule is enslaved. A woful deformity ! That which
should be supreme is subordinate ; and that which should be subject is
supreme. What mother would love a child whose parts were so monstrously
displaced ? A dislocation in the soul is as odious a deformity in Christ's
eye, as that of the body in ours.
But that which makes the soul most unlovely is this, it is dead. When
the life of the soul expired, all its beauty expired with it. A dead soul is as
unlovely to Christ as a dead body is to us. Abraham loved Sarah dearly
while she lived, but when she was dead he could not endure her sight ; he
desired a place to bury his dead out of his sight. T,hat which is pleasing
and amiable when it is living, is a ghastly and fearful spectacle when it is
dead. The soul of every son of Adam is dead, dead in sins and trespasses,
dead of a noisome and contagious disease. This removes it at a greater
distance from love, has lain long rotting in a grave. How wonderful is
Christ's love ! Who but Christ would entertain thoughts of love towards
such an ugly, loathsome, deformed, monstrous, dead creature, as man is
made by sin ?
(5.) How hated ! Not only hateful, but hated ; hated of all. Who
would love him, whom none loves, who has no friends, who can meet with
VOL. III. B
18 THE LOVE OF CHRIST. [EPH. V. 2.
none in the world but enemies ? A natural man is hated of God ; he hates
all workers of iniquity : and the natural man works nothing else, Gen. vi. 5.
He is born a child of wrath, it is his inheritance, entailed upon him, the
wrath of God. And will Christ love what his Father hates ?
The angels hate him. These are the immediate attendants and subjects
of the King of heaven, and have the same friends, the same enemies with
their sovereign. The seraphims, well rendered pXo^ToVog,* have their name,
not from the order of their love, but of their anger, as appears Isa. vi., the
only place where angels have that name. For there the Lord is repre
sented as an incensed judge, and they as ministers of his anger, kindled
with his indignation. What the saints in heaven do, we ma}7 judge by the
saints on earth : Ps. cxxxix. 21, 'Do not I hate them that hate thee ? Am
I not grieved ?' &c.
Nay, all the inferior creatures are at enmity with man. And good
reason, since by the corruption of man it is brought into woful bondage,
groaneth and travaileth in pain under it, Rom. viii. 20-22. The whole
creation is at enmity with man. He cannot meet any creature, but harbours
a secret hatred, and would be ready to manifest it at God's command. What
a wonder, that Christ will love that which all hate !
(6.) What enmity ! Man is not only hateful, and hated, but a hater of
Christ, with such a hatred as would exclude all love from the breast of any
creature ; a hatred so extensive, that he hates Christ and all that is his,
all that is like him ; all his offices, especially that which is most glorious,
his royal office ; keeps Christ out of his throne as to himself, and would do
it in others. Nay, it reaches to any resemblance of Christ, hates him so
much, as his heart rises against the image of Christ. Herein man manifests
the height of his hatred against Christ, in that he hates his very image, that
which does but resemble him, holiness wherever it is, in his people, in his
ordinances, in his ways.
Causeless. It is a wonder if any hatred meet with returns of love, but
above all causeless hatred. In this respect David was a type of Christ, in
that so many hated him without a cause, Ps. Ixix. 4. There is not in
Christ the least occasion of hatred, he is all glory, all beauty, altogether
lovely, nothing else. Nor doth he give the least cause : for all his admini
strations are gracious or righteous ; and as his goodness is to be feared, so
even his justice is to be loved. It is lovely in itself, being a divine, an
infinite perfection, and should be so to men. Christ may say to all men, as
to the Jews, John x. 31, ' Many good works have I shewed, &c. ; for which
of these do ye hate me ?' Though none have cause, yet all hate. That
Christ should requite any hatred with love, is a wonder; but to return love
for causeless hatred, is an astonishment!
Perfect hatred, without any mixture of love, Rom. viii. 7. His heart is
as full of hatred, as a toad of poison, or hell of darkness. He hates Christ
more than any man on earth ever loved him ; for love is but imperfect here,
and mixed with much unkindness ; but there is no mixture of love, not the
least degree of it, not the least desire, inclination, or tendency to it. Oh
that Christ should love those with perfect love who hate him with perfect
hatred, who have no inclinations to love him.
Mortal and deadly. What more than that which murders what it hates,
and delights to do it ? Those that delight in sin, delight to murder Christ,
for it was sin that murdered him. Who is there that has not delighted in
sin ? Eternal love for deadly hatred !
Implacable. It is not a disposition easily removed, but a habit so firmly
•" Qu. <px«| srt/jc,-, referring to Heb. i. 7? — ED.
EPH. V. 2.] THE LOVE OF CHRIST. 19
rooted in the heart, as it can never be plucked up, till the heart itself be
taken out; and therefore when God roots out his hatred, and plants love,
he quite takes away the old heart, Ezek. xi. 19.
Oh what enmity is here ! It is a wonder that any creature should so far
degenerate as to turn enemy to its Creator and Redeemer. Oh what a
wonder that Christ should love such enemies.
Enemies in their minds, who have hard, low, base, dishonourable thoughts
of Christ ; think Christ a hard master, a tyrant ; think his yoke an intoler
able grievance, an insupportable burden, and therefore plot how they may
break his bonds.
In their hearts. Every motion there is rebellious, quite opposite to Christ ;
hate that which he most loves, love that which he most hates, delight in
that which grieves him, &c.
In their lives. Every action an act of rebellion, and their whole life (till
conversion) a continued fight against Christ. This is the cause of the
quarrel : ' We will not have this man to rule over us.'
Oh wonder that Christ should love enemies, such enemies, with such love !
Rom. v. 10 ; love them better than his life, who hated him to the death !
love them unchangeably, who hated him implacably ! love them against
all provocations and discouragements, who hated him without a cause ! love
them with superlative love, who hated him with perfect hatred ! Behold
what manner of love ! behold, and wonder ! So God loved the world, so
Christ loved man, so as none can express, none can choose but admire.
(7.) What base dispositions, what ill conditions, after Christ's love hath
overcome their hatred, and by his infinite power [infused] some degrees of
love ; yet they continue so froward, unkind, undervaluing, disobedient, un
grateful, jealous, disloyal ; as it must needs be a wonder Christ can love them.
How cross, froward, perverse, almost always complaining of and quarrelling
with Christ, though he give not the least occasion ; quarrel with him for his
words, though he express himself never so -sweetly. Why was not this pro
mise made more particular ? Why clogged with such conditions ? It be
longs not to me, I can get no comfort from it ; he might as well have spoken
nothing as spoke thus. And at his actions ; why is his promise no sooner
performed ? Why hears he not my prayers ? Why want I that which
others have ? Why thus afflicted ? In vain am I innocent, Ps. Ixxiii. 12, 13.
How unkind. How seldom visit him. With how little delight and
affection. How few thoughts of him. How seldom, how coldly entertain
him. It was Christ's spouse who would suffer his head to be wet, before
she would wet her foot, and would not stir to the door to let him in, though
he wooed her with all sweet importunity. Prefer sinful ease and pleasure
before communion with Christ. How often, do they stop their ears when he
speaks, refuse when he offers, give no answer when he calls, turn their backs
when he would embrace !
How do they undervalue him. The highest thoughts of angels do not
reach him, the best thoughts of men fall infinitely short of him. What then
do those low, hard, disparaging thoughts of Christ, more frequent than those
that are better ? How do they slight his tokens, prefer the husks of the
world before the jewels and dainties of heaven. Who would love such a one,
as knows not how to esteem of love, or any expressions of it ?
How disobedient. Omit many things that he commands, but do nothing
at all as he desires ; fail in time, manner, end, &c. Who would endure
such a servant as will do nothing as he is commanded ? Who would choose
such a friend as will do nothing as he is desired ? Who would love such a
wife as will do nothing as her husband would have her ? Yet such a eer-
20 THE LOVE OF CHRIST. [EPH. V. 2.
vant, a friend, a spouse, has Christ of man ; yet he loves more, unspeakably
more, than men ; here is the wonder.
How ungrateful. Though Christ give all that is good for them, more
than they make use of, more than they desire or can conceive, yet they
think they have not enough, they murmur, complain : What, but a drop of
comfort, but a dram of grace ? And which is more provoking, for worldly
things, they often will not so much as acknowledge they have received what
Christ has given in possession ; judge that counterfeit which has the stamp
of an heaven and the picture of Christ on it. What more ingratitude than
this ! What more odious than ingratitude ! Who can love an unthankful
person !
How jealous. Not only an unkind but cruel affection. Suspect Christ
does not love, when his love is writ with characters of his own blood, when
he has bestowed himself and all on them ; suspect he will not be constant,
notwithstanding all pledges, promises, asseverations, oaths ; thinks, upon no
ground, that Christ affects others more, because of common favours ; misin
terprets his expression, thinks that is sent in hatred which is given in love ;
think he uses them as enemies, when he chastens them as children ; when
he withdraws for trial, they conclude he has forsaken, forgotten, with Zion,
Isa. xlix. 14, forgot to be gracious, Ps. Ixxvii. 9.
How disloyal. Many inclinations to spiritual whoredom, after they are
espoused to Christ. Too much eye the world, lust after disavowed vanities ;
too high thoughts of, and eager affections to, those things that are Christ's
rivals. If to look upon a woman to lust after her, be enough to make one
guilty of adultery in a carnal sense, then to look upon sin and the world,
with delight, desire, &c., will bring the guilt of adultery in a spiritual sense.
And then how much cause has Christ to complain, that those whom he loves,
and has espoused, do play the harlot with many lovers ! How often do
these forsake the guide of their youth, and embrace the bosom of strangers.
How much are whoredoms multiplied, Ezek. xvi. 25. And those that pass
for the spouse of Christ are, ver. 32, as a wife that committeth adultery,
and taketh strangers instead of her husband. 0 wonder ! will Christ's love
be carried to one who runs a whoring from him !
How disingenuous. To venture more freely upon what is sinful or doubt
ful, because the Lord is so ready to pardon. To grow remiss, negligent,
indifferent as to endeavours after growth in grace, through mortification, en
tire self-denial, strict, watchful, holy, fruitful, exemplary walking, because
they think themselves sure of heaven. How disingenuous to grow worse by
mercy, turn grace into wantonness, presumptuous security.
(8.) How pre-engaged to his deadly enemies, sin and Satan. Who will
love one for a wife, who is contracted to another, given her heart and self
into his possession, and has long continued -so ? Such is a man's state,
married to sin, in league with Satan, and brings forth fruit, not unto God,
but unto them. Fruit unto death, this is the issue of that woful marriage,
described, Rom. vii. from 1 to the 5 ; these have his first love, Christ has
but the leavings ; they the first fruits, Christ many times but the gleanings;
they have the strength of the body and vigour of the .soul, Christ but a
decrepit body and languishing affections ; they have the spirits of the soul
and its acting, Christ but the dregs. And will it not astonish any that
Christ should be content with these ? Is it not a wonder that Christ can
love and marry a soul, who has prostituted itself a long time to that ugly
fiend Satan, and that which is more ugly, sin ?
(9.) How miserable. Nothing on earth more, or so much. Who would
woo misery, or match himself with wretchedness ? As there is a strange
EPH. V. 2.] THE LOVE OF CHRIST. 21
propensity in every one to happiness, so a strong antipathy and averseness
to misery; the very approach of misery begets dread and horror, passions at
a great distance from love. You may take an estimate of man's misery
from the former particular, not only deprived of beauty, strength, riches,
favour, &c., but also of liberty ; enslaved to sin and Satan, in bonds and
fetters, laden with sins, the chain of darkness, bound in affliction, and in
that which is worse than iron ; and the poor soul is bowed down under the
weight of it, though insensible.
Nay, he is under the sentence of condemnation. The Judge of heaven and
earth has passed sentence : ' He that believes not is condemned already,'
John iii. 8; not only worthy, or in danger to "be condemned, or will be
condemned hereafter.
Nay, the execution is begun, the sentence is part executed : ' The wrath
of God abides on him;' wrath, wrath of God, abiding wrath. He that is
under wrath is half in hell. This makes hell and wrath, here and there, differ
but in degrees. Oh what misery ! Involuntary misery attracts pity, and
there is some love in pity ; but wilful misery can expect no pity, and none
more wilful than these. He involved himself in it, and is unwilling to be
delivered ; he had rather have his sin with misery, than happiness as the
gospel offers it. Let these meet in your thoughts, consider how despicable,
&c. ; any one of them render Christ's love wonderful,, altogether an astonish
ment.
2. Ground of admiration, is, who, the lover. That Christ should ! It would
be a wonder if an angel, if any creature, could love such a thing as fallen man,
so despicable, decrepit, hateful. Oh ! but that Christ should love him, is
an astonishment ; from six considerations.
(1.) How excellent is Christ ! The highest excellency in heaven, and the
chiefest excellency on earth, meet in his person. He is ' fairer than the
children of men,' Ps. xlv. 2 ; nay, fairer than the sons of God. So the
angels are called, Job i. 6. That beauty that shines in the angelical nature
is not so much as a glow-worm to the sun, when it comes in comparison
with Christ. The lustre of it shines so bright, as it dazzles their eyes, and
they cover their faces ; and all the heavenly company lie prostrate at his
feet, adoring, admiring that beauty which they cannot behold.
It is his beauty that makes heaven a glorious place. The sight of it,
though it cannot be seen as it is, makes all those both happy and glorious
that behold it. This is the blissful vision, which makes the angels
blessed. This is it which makes the saints glorious, transforming them
from glory to glory.
Imagine that all the beautiful accomplishments, and lovely excellencies,
that ever the world saw or heard of, were united in one person ; imagine
that innumerable more than ever eye saw, or ear heard, or heart can con
ceive, were added to and mixed with the former ; imagine that every of
these excellencies were screwed up to the nil ultra of infiniteness ; imagine
these, and infinitely more than can be imagined, to meet and shine in one
person : and this is Christ. All the rays of beauty which are dispersed in
heaven and earth are united in him, as in the sun. Every spark of beauty
in Christ is an excellency, such as heaven and earth cannot match. And
every excellency in him is infinite. See how many wonders ! And can
such excellency deign to love such baseness ? The bright morning star
unite itself to a dunghill ? Will such beauty love such deformity ? One
so fair, us so ugly ? Will so great a king, the King of kings, and Lord of
lords, marry such a slave ? The most high God the basest and most
wretched creature ? Will happiness and glory match itself with misery and
22 THE LOVE OF CHRIST. [EPH. V. 2.
vileness, and infiniteness stoop to that which is nothing ? "Will he, whose
purity cannot behold sin, cast an eye of love upon sinners ; and he,
whom the heaven of heavens cannot contain, set his heart upon a worm,
a mote ? Would you not wonder to see a peerless beauty espouse a deformed
hag?
(2.) How glorious. In Christ is not only all beauty, that which is the
perfection of beauty, excellency ; but that which is the highest degree of
excellency, glory. What glory, see Heb. i. 3, ' the brightness of his glory.'
Here is glory, and brightness of glory, and brightness of his Father's glory,
•/. e. of infinite glory. So that Christ is infinitely glorious. And to that
which is infinite nothing can be added. Whatever man can do, he cannot add
to the glory of Christ. And since he can get no glory by him, why does he
love him ? Man's goodness upon this account is no advantage to Christ,
as Eliphaz expresses it, Job xxii. 2.
It is true, relative glory may be increased or diminished, that is, when
essential glory is manifested or acknowledged. But this is eztrinsecal to
Christ ; he had been infinitely glorious if no creature had ever seen or
acknowledged his glory. Besides, if desire of this might be an engagement
of Christ's love, yet it is a wonder that man, of all creatures, should be be
loved out of this respect ; for there never was any one man upon earth
but did more dishonour Christ, than all the creatures on earth besides, from
the beginning of the world to the dissolution of it. One man does more
dishonour to Christ than the whole creation.
If Christ have any honour by man, yet he has mr.ch more dishonour ;
therefore it is a wonder Christ should love man, for it will be hard to con
ceive how respect to his glory engages him to it. While man is unregenerate,
his whole life is a continual impeachment of his glory. And after he is
regenerate, in the services which tend most to Christ's glory, he seems to
be more dishonoured than glorified. For there is no one act, but has many
sins mixed with it. And do not many sins more impair his glory than one
good act illustrates it ?
What wonders are here ! Will infinite glory love that which is the shame
of the whole creation ? Will Christ, whose glory is himself, love that which
most impairs his glory? Will he pass by them who dishonour him, and set
his heart upon those who do nothing else ? Who. would not wonder to see
a king in his glory embrace a toad, and cherish it in his bosom ; or run
into the embraces of a slave, a traitor to his crown and dignity? But when
the King, the Lord of glory, for love to such a one, becomes ' the reproach
of men, and shame of the people,' Ps. xxii. 6 ; that glory should be content
to be covered with shame, and divine excellency to be clothed with ignominy
and reproach ; what a wonder is this !
(3.) How happy. Christ was perfectly, infinitely happy, before the
creation, and had been so to eternity if no man had ever been created. Men
love, that they may be more happy, that they may have more delight, or
contentment, or abundance, or assistance. Christ stood in need of none of
these ; men and angels could not contribute more of these to Christ than he
enjoyed. His happiness was in the enjoyment of the eternal Father and divine
Spirit. To this nothing can be added, from it nothing detracted. For it is
himself, and so infinite, et infinite non dalur rnajus. Man is of no use to Christ,
as to his happiness. If there had been a million of worlds of men, Christ had
been never the happier. If no man had been created, or all men had
perished, Christ had not been, could not be, one jot less happy. Man
cannot add so much to Christ as a spark to the sun, or a drop to the ocean,
or a point to the vast frame of heaven and earth.
EPH. V. 2.J THE LOVE OF CHRIST. 23
Christ is not only Kavraax.^, bat ciuraexriz ; not only all-sufficient, but
self-sufficient. The creature's sufficiency is from him, his is from himself.
The Lord declares how little need he has of man, Ps. 1. 9-12. ' The eyes
of all wait upon him, and he satisfies the desires of every living thing,' Ps.
cxlv. 15, 16. But he is infinitely satisfied in looking upon himself; for in
himself dwells all fulness satisfactory to him, and more than sufficient to all
his. He stands in no more need of man than the heavens stand in need of
a gnat to move them, or the earth of a grasshopper to support it, or the sea
of a mote to confine it to its bounds. Fulness emptied ! Blessedness
cursed ! What a wonder ! Infinite happiness unite itself to extreme
misery ! Why does Christ mind that which is useless to him ? But, oh
why should he love him ? Christ is all-sufficient, and perfectly happy with
out man ; why should he shew himself unsatisfied till man be happy ?
Christ was infinitely, fully satisfied, in the enjoyment of his Father ; why
would he do, suffer so much, to bring wretched vain man into that blissful
enjoyment ? Christ had lost nothing if man had perished. Why should
he expose his person to so many hazards to save him ? Christ had suffered
nothing, if man had suffered to eternity; why would he suffer so much to free
him from suffering ?
(4.) How knowing. Christ is omniscient. He knows all things that
may discourage him from love, and nothing is to be known in man but may
discourage, and all things that are hateful meet in man. If one that hath
nothing lovely can conceal or hide what is hateful, can make fair shows when
there are foul deformities, it is less wonder if any be surprised with love of
such an one. But when there is nothing lovely in man, and all things that
are hateful, and Christ knows this distinctly, exactly, better than man him
self, this makes his love a wonder. But so it is, not the least part of man's
unloveliness was, or could be, concealed from Christ, Heb. iv. 13, Jer.
xxiii. 23, 21-. All the former particulars, and more than we can number,
were from eternity presented to Christ at once ; not one after another, as
to us, but he saw them at one view, and he saw them, sees them always
actually. His knowledge is not, as ours, habitual, but actual. His eye
is always fixed on them, they are never forgotten, never laid aside, but
always present, continually presented to his thoughts; for in him cognoscere
et cogitare idem mnt.
This consideration adds as much wonder to Christ's love as any. Does
he know man's frame, and considers he is but dust ; and will he count such
a base thing his jewel, his peculiar treasure ? Does he weigh man, and
find him lighter than vanity ; and will no other expression satisfy his love,
but ' weight of glory' ? He foresaw man would fall, -and shatter the beauti
ful frame of his soul into pieces, and so make himself lame, blind, maimed,
impotent, decrepit, unable to do anything pleasing; and would he do and suffer
so much for him, who could do nothing for him, so much against him ?
He knew he was poor, beggarly, naked. Oh why did he not disdain to
look upon so forlorn a wretch ? Or if he would shew some pity, would
nothing serve to cover that nakedness but his own robe ; to relieve that
poverty but unsearchable riches, his own fulness ? His pure eye saw
nothing lovely in man, had a distinct view of ail his deformities, his loath
some complexion, and monstrous dispositions. He saw that in him alone
of all the earth that his soul hated, and would he love him more than all the
earth ? He saw he had made himself worse, more deformed than the beasts
that perish, and would he so love him as to equal him with angels ? He
saw man had forsaken God, and was cast off by him and all his, and
would his soul cleave to him ? He knew man alone, of all his creatures on
24 THE LOVE OF CHRIST. [EPH. V. 2.
earth, did hate him, and would he pass by them who loved him, to love man
who only hated him ? Would Christ suffer his friends to perish, and save
his mortal enemy ?
Christ not onty knows that man's disposition is froward, unkind, rebel
lious, disingenuous, ungrateful, and disloyal, but he saw from eternity every
froward look, every unkind gesture, every rebellious motion, every disin
genuous act, every ungrateful return, every disloyal inclination. He knows,
and knew, the hearts and reins, 2 Chron. vi. 30, Ps. vii. 10 ; every heart
and every motion of it was as visible to him from eternity as our faces to
us when we look most stedfastly one upon another, and infinitely more. He
who takes notice of every hair of our heads did take more notice of that
which more concerns him, the disposition and inclination of our hearts ; if
those are numbered, surely these are. He tells not only tears, but wander
ings ; they are in his book, Ps. Ivi. 8. Would he be kind to those who he
knew would be froward? so indulgent to one so rebellious? multiply favours
upon such ungrateful wretches, so disingenuous ? would he engage himself to
one who he knew would play the harlot ? He knew how long he would resist
before, and how treacherous after. Why would he pity wilful misery, and
be at such expenses to make him happy, who he knew had rather be miser
able ? Why would he love that which he knew was more in love with sin,
and accept of that which Satan had so long possessed, and espouse Satan's
strumpet ?
(5.) How free and independent. There was no necessity, no motive, no
engagement upon Christ to love any creature. He enjoyed more liberty
than is to be found in the creatures. It was in his choice whether any
creatures should have a being, much more whether any should be the objects
of his love. There was no necessity he should create anything, none sure
that he should love any. The Lord was infinitely satisfied in the enjoyment
of himself, and none but himself could be an object meet, proportionable to
his love, worthy of it. Why then did he think of making, much more of
loving, anything else ? Or if he would not confine his love to his own
breast, yet in the expressions of it to those other creatures before man, or
any men before those that are chosen, as at his liberty. He amongst us,
who may love whom he pleases, and enjoy whom he loves, will choose the
best, or else it is a wonder.
Here is the wonder of Christ's love, that it does fix upon the worst of crea
tures, man, yea, and upon the worst of men in some respects.
Christ has not loved those that are most lovely, nor those who can make
the best returns, otherwise he had chosen the fallen angels rather than
fallen man. The angelical nature is more excellent, and comes nearer to
the divine nature, being spiritual. They had more power to answer his love,
as being more intelligent and more active, yet when Christ had his choice,
see what a wonderful determination his will made : Fallen angels I will hate,
but fallen man I will love. He leaves them where they fell, to lie in chains
of eternal darkness ; but he lifts up man's head, and crowns it with glory
and dignity.
Nay, since Christ is so free as he might love whom he pleases, it is a
wonder he did not respect the inferior creatures rather than man. For why?
They never offended, never dishonoured him, but constantly declare his glory
and execute his will. But man is the only offender, the only guilty creature
on earth ; none else dishonour and offend Christ. Yet when Christ had his
choice, see his resolution, and wonder. I will give him eternal life who has
dishonoured me ; I will suffer them to perish who never offended me !
But if man must be the object of Christ's love, it is yet a wonder he did
EPH. V. 2.] THE LOVE OF CHRIST. 25
not love other men rather than those whom he has chosen. Christ has not
chosen men of choicest parts, and sweetest dispositions, or greatest ability ;
not those that might have been more able and more willing to answer his
love and do him service. It is a wonderful distinction his love made ; the
apostle tells us, 1 Cor. i. 26-28, not the wise, but the foolish ; not the
mighty, but the weak ; not the noble, but the base, despised, nothings,
things which are not. We may see it and wonder. Earth will wonder at
it while there are men on earth, and heaven while there are saints and angels
in heaven.
(6.) How powerful. ' All power is given to him in heaven and earth,'
Mat. xxviii. 18, that as Mediator; but as God, he is coequal with his Father,
and so omnipotent. He could have created more lovely, more excellent
creatures than any [that] are in being. He did not act as natural agents, ad
extremum virium ; but with as much ease as he made the world could have
formed creatures innumerable degrees more excellent than the most excellent
piece of his creation, the angels. There is a vast, an unconceivable distance
betwixt the angelical nature and infiniteness, therefore there is room enough
for variety of creatures inconceivably more lovely than angels, and such as
might have, been incomparably more serviceable.
Now since man is so extremely deformed and unserviceable, and therefore
so unfit, so unworthy to be beloved, it is a wonder that Christ would take
notice of man, and not rather think of forming some creatures more meet to
be objects of his love. Since man had made himself equal, if not inferior,
to the beasts that perish, Christ might have suffered him to perish with them
without further regard of him, and chosen a more noble, a more lovely object
to please himself withal. It is more a wonder than if a curious florist, hav
ing choice of the rarest flowers on earth, should please himself with such
weeds as grow in every field ; or than if an exact lapidary, being acquainted
with the richest mines in the world, and having power to possess himself of
what precious stones he list, should content himself with pebbles, and such
stones as are to be found in every street ; or if one, having that imaginary
philosopher's stone, and power to turn every metal into gold, should be
satisfied with lead or iron. What a wonder would this be ! Much more
wonderful is Christ's love, which chooses those who are unspeakably more
inferior to the creatures he could have formed than lead is to gold, or a
stinking weed to the sweetest and fairest flower. How should we wonder,
in the words of the Psalmist, Ps. viii., ' Lord, what is man ? ' Thou might-
est have made creatures unspeakably higher than both, yet thou wouldst
not prefer these before man ; suffer these to sleep in their abhorred state of
nonentity, and give man a being, and so as to be the object of his love.
(7.) How absolute. The sovereignty of Christ makes his love a wonder.
Christ might, without any prejudice to his glory, have annihilated all men
if they had continued innocent, and might have justified the act upon the
bare account of his sovereignty. Shall not I do with mine own as I list ?
Mat. xx. 15, 'Is it not lawful?' But after sin, he might have executed the
sentence of death upon all mankind in that very moment they received life ;
and, as he threatens Ephraim, Hosea ix. 11, might have made the glory of
man to fly away as a bird, from the birth, the womb, and the conception.
He might have crushed these cockatrices in the egg, and never let them grow
up into fiery flying serpents. And this he might have done with advantage
to his glory, and thereby much prevented that dishonour which he suffers
by their lives. It is the Lord's mercy that every man in his infancy is not
consumed. What a wonder of mercy is it that he is loved ! What a won
der, when Christ might with so much glory to his justice, power, wisdom,
26 THE LOVE OF CHRIST. [EPH. V. 2.
sovereignty, have destroved man, he should rather choose to love him.
When there was, as it were, a contest betwixt mercy and justice, love and
hatred, and when there was so much more reason for hatred, so little or
none from man for love, yet Christ should interpose his sovereignty rather
than man should perish, and, when there was no other reason, love him be
cause he would love him, Deut. vii. 7, 8, Exod. xxxiii. 19. And as if the
Lord should say, There is no reason in men why I should love any one of
them ; I see many weighty reasons why I should hate him ; my hatred will
be justified before all the world, and my justice much glorified thereby:
yet for all this, though there be much reason from my own glory, and all
the reason in the world from man utterly to hate him and all his posterity,
yet I will not hate him, nay, I will love him.
3. How Christ loves man. This is a ground of much admiration. Its
transcendency makes it transcendently wonderful. It is a wonder man has
a being, that more excellent creatures did not supply ; it is a wonder he is
not cut off from the birth, hated ; it is a wonder, if Christ should but carry
himself indifferently as to the inferior creatures, if Christ did but vouch
safe the least degree of love imaginable to him, in the highest degree hate
ful. But that he should be so far from destroying, as to glorify him ; so
far from hating him, as he should love him superlatively, transcendently ;
not only love him positively, but comparatively !
(1.) Christ loves men more than the best of men love one another. There
is more love in Christ than is to be found in the sons of men. There is no
human breast can contain so much love as moves in the heart of Christ.
The dearest, the most affectionate relation on earth, affords not so much
love as is in Christ. Nay, there is as much love in him as in' all relations
united ; nay, there is more love in him than in all relations together. Single out
that relation, which of all on earth does most engage, and does usually afford,
the most love, and this will fall far short of the love of Christ. Amongst
all the examples of love which all generations have afforded, choose that
which is most eminent, and rises higher than all the rest, as not to be
paralleled; yet even this will fall far below (he love of Christ. We may take
Christ's testimony in this case, though it be his own: John xv. 13, 'Greater
love hath no man, than that a man lay down his life for his friend.' But
Christ's love was greater than the greatest love of men, he laid down his
life for enemies. To die for such, and such a death, makes his death a
nonsuch. His love is as far above man's as his thoughts. Love is pro
portionable to thoughts. But how high are his thoughts above men's?
Isa. Iv. 89, ' As the heavens are higher than the earth, so are my ways
higher than your ways, and my thoughts than your thoughts.' And those
high thoughts were thoughts of love, thoughts of mercy and pardon, ver. 7.
His love comprises, and eminently contains, the love of all relations. The
sparks of love, which are found dispersed in several relations, are laid
together in Christ's breast, and there break out into a flame, such a flame as
many waters cannot quench, Cant. viii. 6, 7. The love of all relations meet
in him, and therefore he is held forth under all relations, that the defect
which is in one may be supplied by another, and so his love represented to
us as perfect and entire : Mat. xii. 50, 1 will love, as if endeared to me by all
relations. He calls us his ' friends,' John xv. 15 ;' brethren,' Heb. ii. 11, 17,
John xx. 17; he is a ' father,' Isa. viii. 18 ; 'I, and the children,' &e., Heb.
ii. 13; a 'mother,' Isa. xl. 11, Mat. xxiii. 37, 'As a hen gathereth her
chickens,' &c. ; 'a husband ; ' and to shew the strength and vigour of his
love, ' a bridegroom.' In Christ there is the faithful love of a friend, the
careful* love of a brother, the provident love of a father, the indulgent, com-
Era. V. 2.J THE LOVE OF CHRIST. 27
passionate love of a mother, the intimate love of a husband. Christ's love
is so abundant, as it runs forth in every relation, and supplies and answers
the office of all. He answers the engagements of all, better than the best of
men can answer any. He has the love of a friend ; this made him willing to
become our surety, counsellor, intercessor. His love is a brotherly love ;
this makes him willing to advise, comfort, sympathise ; a paternal love, so
he provides, instructs, corrects ; a mother's love, so he does nourish and
embrace, with complacency, with passion ; a conjugal love, so he vouchsafes
his presence, his estate, his person, his honours, his secrets, and his guard.
Christ's love is propounded as an example. His does perfectly supply all,
is not defective in any, as men are. A man may be a loving friend, but an
unkind father ; an indulgent father, but an unfaithful husband, as David ;
an affectionate husband, but an unkind brother, as Solomon. But Christ's
love is large enough to reach all. No such friend, father, &c., as he.
Christ's love is more than the love of all relations. His love amounts to
more than all these summed up together. No such friend as Christ, who would
die to make men his friends. No such brother as Christ, who makes all his
brethren co-heirs. No such father as Christ, who, to bring his children to
life, would die himself. No such husband as Christ, who will love his
spouse though she play the harlot. Christ's love is stronger than the united
love of all relations. His soul, his heart is more capacious. All the love of
the creatures will scarce fill a corner of his heart ; it is widened by glory and
hypostatical union. His love is stronger, because he has stronger engage
ments to love ; not from us, but from his Father : the strength of a law, a
law of God, a law written in his heart, Ps. xl. 8. It binds us as much, but
is not so much obeyed, because we are not so apprehensive of the strength
of the obligation as Christ. He is as much more loving, as he is more appre
hensive than we. He is as loving as he is obedient, and his love exceeds
ours as much as his obedience. As be fulfilled all righteousness in the
highest degree, so he performs all acts of love without the least defect.
His love is perfect. It is not a passionate love, but a perfect love, that
deserves the name of strong. He is free from all imperfection, that might
abate the heat, and eclipse the light of this pure flame. His love is without
folly, hypocrisy, selfishness, alteration, diminution, inordinacy, defect, excess.
There is a double exercise of love in Christ, but one in the creatures ; so it
exceeds not only the love of men, but angels. He loves as God, he loves as
man. Christ has two natures, and so two wills, both seats of love. The
divine will, that is infinite ; and so his love is unspeakable, passing know
ledge ; this fountain of love has no banks, no bottom. The human will, that
is shallower indeed ; but the streams of love that issue from it are so strong,
so pure, as the love of the creatures is but as a drop, a polluted drop, com
pared with it ; for the human nature is glorified, so it is perfect, and all its
acts, and this of love. This holy fire flames as high, and burns as pure, as
any created, flame in heaven. What is earth to it ? But besides, it is
assumed into union with the Godhead, and so this love transcends both the
love of angels and glorified saints. The love of Christ is both the love of an
infinite God, and the love of a most perfect glorious, man. No wonder if,
having such springs, it fill the channel of every relation ; but most wonderful
that all these streams should run towards man. Oh that Christ should love
an enemy with a greater love than any friend ! should be more indulgent to
a rebel than any father to his son ! should be more affectionate to sin and
Satan's offspring than any mother to her sucking child !
(2.) Christ loves man more than man loves himself. The love of Christ is
more than self-love in man ; therefore it is wonderful. The philosopher tells
28 THE LOVE OF CHEIST. [EPH. V. 2.
us that self-love is the ground of all love. The reason why man loves others
is because he loves himself, therefore it is the greatest love ; for quod efficit
tale est magis tale. If man loves others because he loves himself, the love
of himself must transcend his love to others. This love exceeds all others ;
but Christ's love exceeds it, therefore wonderful.
Besides, self-love is propounded by Christ as a pattern, an example, to
which our love to others must be conformed, Mat. xxii. 39. That which is
chosen for example is eminent. No love like self-love amongst men. How
wonderful then is Christ's love, which is stronger than this, and exceeds it
in many respects !
A natural man loves his body, not his soul, and so not himself ; for animus
cujusque, is est quisque ; Christ loves both. Nor does he love his body in
reference to eternity, but time only ; the love of Christ has a sweet eternal
influence on both. He desires no more than sensual happiness, or rational
at most ; Christ desires he should be spiritually, eternally happy. He
satisfies himself with outward enjoyments ; Christ gives himself to enjoy. He
seeks but corn, wine, oil ; Christ would vouchsafe the light of his counte
nance. He loves death ; Christ purchases life. Man cannot truly love
himself till he have a spiritual principle of love ; this he cannot have but
from Christ ; wretched man cannot love himself till Christ enable. Now he
that makes man love himself, does love man more than he loves himself.
After a man is spiritualised, yet in some respects Christ loves him better.
His love of himself is imperfect ; Christ's is without defect. Man desires
some good things, some bad ; Christ purchases and bestows nothing but
what is good. Man would be content with some ; Christ gives all. Nay,
what man can be found who would do so much, part with so much, suffer so
much, for his own salvation, as Christ hath ? It would be a wonder if Christ,
considering the premises, should be willing to love man as much as man
loves him. Oh what wonder that Christ should love him as much as he loves
himself ! Who would expect or desire any more than that he should love
him as much as he loves himself? That there should be more love is un
reasonable to expect, and wonderful where it is found. It is so in men,
much more in Christ.
(3.) Christ loves man more than he loves the angels, in divers respects. It
is evident in that distinction his love has made betwixt both fallen by sin. Not
one of the fallen angels have, or ever shall taste of his love ; but innumerable
companies of men are restored to his favour. Those, sometimes bright
morning stars, Job xviii. 7, are thrown into eternal night and utter darkness ;
and poor pieces of earth, men, are fixed in their sphere of glory. Herein
that saying of Christ, by his distinguishing love, is verified, ' The first shall
be last, and the last first." The angels, the first-born of Christ's love, are
disinherited ; and man, the least of creatures capable of happiness, put in
possession. The angels, first in excellency and glory, the excellency of
dignity, and the excellency of power, as Jacob of Reuben, Gen. xlix. 3, now
banished from their father's presence, and must never see his face more.
Yet men, inferior in all things but rebellion, are reconciled and made his
favourites. These nobles of his court are reserved in everlasting chains
under darkness, Jude ver. 6 ; and men, his poorest peasants, though equally
guilty, are restored into the glorious liberty of the sons of God.
It is evident also in the hypostatical union. He preferred men before
angels, in that he chose rather to unite the human nature to himself per
sonally than the angelical : Heb. ii. 16, ' He took not on him the nature of
angels, but the seed of Abraham.' It is wonderful he seemed to love man
so much as to neglect his honour, that which we account honour. If the
EPH. V. 2.] THE LOVE OF CHRIST. 29
Lord had a mind to disguise himself in the shape of a creature, why did he
not rather clothe himself with the robes of angelical perfection than the rags
of humanity ? Their nature would have been a pavilion of glory, ours but
tabernacles of clay. What reason has poor man to say, with the centurion,
' Lord, I am unworthy thou shouldst come under my roof ' ? Whv would he
bear the image of the earthly, rather than the image of the heavenly ? Why
did he not appear rather in the glory of a star than the baseness of red clay ?
Oh that he should have such respect to the lowliness of wretched man, to
respect him so, as if he seemed not thereby to disrespect himself, yet to
neglect the angels !
Oh, there was wonderful love which caused such a strange condescension.
He never stooped so low for their sakes, though he might have done it at an
easier rate. Their nature does more resemble him ; their excellency is more
akin to divinity, though many degrees removed. Why did he not appear
in the shape of spirit, rather than in the likeness of sinful flesh ? They are
called gods, Ps. Ixxxvi. 8. And the Chaldee reads it, ' Among the high
angels,' 1 Sam. xxviii. 13, Ps. Ixxxii. 6. But man, poor man, is a worm.
We would say a king forgot himself if he should but speak with his hat off
to a servant. Oh what did the King of glory when he became flesh, a
worm ! Elizabeth said with wonder, when Mary came but to visit her, Luke
i. 48, ' Whence is this to me ! ' How may man with wonder cry out,
Whence is this, that the Lord himself should come unto me ; should come,
not to see me, but to be 6ne with me ! Where union is affected, there is
love ; and where the nearest union, the greatest love. No union so near as
this in heaven and earth, but that whereby God is one with himself. Nothing
is more one with Christ than man but Christ himself. No union so
intimate as the hypostatical, but only the essential, 'ivuffig uxgd. Angels
were never so nearly united, and therefore never so much beloved. The
reason of this union is a demonstration of this truth. Why did Christ take
our nature ? The apostle tells us, Heb. ii. 17, ' He was made like his
brethren, that he might be merciful.' More like, that he might be more
loving ; that he might be more tenderly affectionate, more feelingly com
passionate. Likeness is the mother of love ; and where there is more like
ness, there is more love. Christ is now more like to men than angels,
therefore in this respect he loves man more, Heb. iv. 15. He is not one
that cannot be touched,' &c., /&% duva/j.evog Gufj^va&rtsat. He became a man,
that he might love as man ; and had experience of man's necessities, that
the expressions of his love might be conformable thereto. But how can he
sympathise with angels ? Unlikeness in qualities and dispositions makes
love keep a distance, much more a total unlikeness in nature. However
Christ be affected to angels, as he is God, he is more affectionate to us, as
he is man ; he is more piXuvdouvoc, than <piXa.yysXog. It is a wonder he should
love man more in any respect; who is in all respects more unlovely.
(4.) Christ loves man more than heaven and earth, more than the kingdom
of heaven, more tnan all the kingdoms of the earth and the glory of both,
more than the whole world.
For earth, it is evident : Mat. iv. 8-10, ' The devil taketh him up into a
mountain, and sheweth him all the kingdoms of the world, and the glory
of them ; and saith unto him, All these things will I give thee, if thou wilt
fall down and worship me. Then Jesus saith unto him, Get thee behind me,
Satan.' As if Satan had said, If thou wilt put thyself into an incapacity of
redeeming man, and so lay aside thoughts of loving him, all this will I give
thee. But Christ rejects the motion with indignation, ' Get thee behind me,'
&c. So I love man, as all the kingdoms of the world are not so valuable in
30 THE LOVE OF CHRIST. [EPH. V. 2.
my account as man's salvation ; so I love man, as I will not for all the vrorld
that he should miscarry ; his soul is more dear to me than all the kingdoms
of the earth. What will it profit me to gain the whole world if man lose his
soul ? Heaven and earth shall pass away, rather than one jot of my love
shall fade, one soul whom I love should perish.
He loved man more than heaven. It is true, no motion or alteration can
he properly attributed to the second person. But since the Scripture ascribes
that to the person of Christ which was proper to one nature, we may warrant-
ably use such expressions of Christ as Mediator. Christ forgot his kindred
and Father's house, and came to sojourn amongst strangers, amongst
enemies. He came from the height of glory to the lowest step of shame and
misery, where, instead of the joys of heaven, the sorrows of hell encompassed
him, Ps. cxvi. 3. He exchanged a life of infinite blessedness with a cursed
death ; and, instead of the praises and adoration of angels, he was enter
tained with the reproaches and contradiction of sinners. Now, what is
heaven but life, glory, joy, happiness ? What is hell, but death, shame,
sorrow, misery ? Christ exchanged heaven for hell, that he might purchase
man. His love made him willing to part with heaven, rather than man
should be excluded from it ; to enter the gates of hell (sufferings equivalent),
rather than man should be tormented in it. He feared not hell ; he loved
not heaven, so much as he loved man. Oh what wonderful love, that would
prefer a poor parcel of dust before the glory of the whole world, the happi
ness and glory of heaven and earth ! As man, he lived out of heaven all
the time that he had lived on earth ; whereas he had right and title to heaven
as soon as he was born into the world.
(5.) Christ loves man as himself, in some respect more. Christ loves man
more than himself, as man. I do not say Christ as God, or absolutely ;
but as man, and in some respects. With these cautions, it is a truth, that
Christ loves his people as himself.
[1.] He is obliged to it by virtue of that law which himself proclaims :
Mat. xxii., ' Thou shalt love thy neighbour as thyself.' For this law binds
Christ as well as men ; for he was ' made under the law,' Gal. iv. 4. He
acknowledges it his duty to fulfil all righteousness, Mat. iii. 15. And for
this end he came, to fulfil the law, Mat. v. 19. Christ is bound by the law
to love his neighbour ; but his people are his neighbours, ' a people near unto
him,' Ps. cxlviii. 14. No such vicinity or nearness on earth. They live not
only near him, but with him, in him, John xiii. 4, 5 ; and he near, in, with
them. They are not only neighbours, but inmates ; not only vicini, butpi-o-
pinqui, cognati ; allied to him, one with him ; so intimately as he and his
make but one Christ mystical, 1 Cor. xii. 12. They are his neighbours, and
he is bound to love such as himself ; and none ever answered the law's ob
ligation so punctually, so perfectly, as he. He that was so observant of the
ceremonial law, as appears in his circumcision, but as a beggarly rudiment,
would much more obey the royal law, as this is called, James ii. 8. If he
would not transgress that law which enjoined sacrifices, He would not neglect
that law of love which is ' better than all whole burnt-offerings,' Mark
xii. 33. He that submitted to positive institutions, as baptism, would not
disobey moral commands, as this is. He that was so punctual in observing
every tittle of the law, would not neglect that which is instar omnium, the
whole law ; so this is called, Gal. v. 14. Nay, this doth virtually contain
both law and prophets, Mat. xxii. 40. If Christ should not thus love, &c.,
he would violate the whole law, and run cross to all the prophets, which are
to the law as comments on the text. This cannot be imagined without
blasphemy. Christ should sin if he should not love his people. He should
EPH. V. 2.] THE LOVE OF CHRIST. 31
disobey the law which obliges him, and neglect that which he condescended,
by becoming man, to make his duty, if he did not love, &c.
[2.] He advances them to the like state with himself, so far as man is
capable. He bestows upon them all things that himself hath, so far as they
are communicable. The same natures. He consists of divine and human,
and so does man in some sense. That Christ might be like them, he took
human nature ; that they might be like him, he communicates the divine
nature, 2 Peter i. 4. Not that it is altogether the same, but that it most
resembles it. There is in them ^IIOTTIS, though not SEO'T-JJJ, some divinity,
not a deity ; 9e/a pvov?, not $sov pvatg, not substance, but quality. The
offices. He is king, priest, and prophet ; so are they, in the text, ' kings
and priests.' Prophets, ' all taught of God.' The same privileges. Union,
as he is one with the Father, so they with him, with both, John xvii. 21 ;
a kind of viPi^^riffig, a reciprocal union. Birthright, Christ is ' first-born,'
Col. i. 15, 18. They constitute ' the church of the first-born,' Heb. xii. 23.
Heirship, Christ is ' heir of all things,' Heb. i. 2. They are ' co-heirs,'
Rom, viii. 17. Heirs of the world, as Abraham, Rom. iv. 13. The
same enjoyments. The Lord gave Christ all things, John iii, 35 ; and
Christ has given them all, 1 Cor. iii. 21, 2 Cor. iv. 15, His own joy, John
xv.. 11, the best of all; not only joy, peace, &c., but his own: John xvii. 8, 'My
joy fulfilled in them.' His own peace : John xiv. 24, ' My peace' ; ' the peace
of God,' Philip, iv. His own righteousness, Jer. xxiii. He is made so to us,
1 Cor. i., the righteousness of God, Philip, iii, 9. His own grace : John i. 18,
' The grace of our Lord Jesus Christ be with you.' He would have it with
them. The fulness of God. His own glory, John xvii. 22 ; his own throne,
Rev. iii. 21. Where there is such a community, love makes all common.
Where no distinction in expressions, we may conclude some equality in
affections. When Christ does for all them as for himself, we may say, he
loves them as himself. The difference as to accidental happiness arises not
from want of love in Christ, but for want of capacity in man ; there is love
enough in him to vouchsafe more, if we were capable.
[3.J Christ takes what is done to his people as done to himself. He
punishes what any do against them, as though they acted against himself ;
and rewards what is done for them, as though it were done for him. Nor
has he only this account of actions, but of what is less, words, and thoughts,
and intimations ; he resents all as his own concernments, nay, he takes
notice of all omissions of what is due to them, and interprets all neglects of
them, as neglects of himself. The people of Christ are parts of Christ, as
iixor est pars mariti, bone of his bone, and flesh of his flesh. The head and
members make but one body ; so also Christ. The intimacy of this union
causes a reciprocation of interests. ' In all their afflictions he is afflicted,'
as the head suffers when the body is tormented. Christ accounts the least
injury done to them as done to himself: ' He that toucheth you, toucheth
me.' You cannot touch them but Christ feels.
He is as sensible of words. There is a verbal persecution, such as that
of Esau's. Christ counts himself wounded, when the tongues of the wicked
are sharp swords to his people, Ps. Ivii. 4. Christ is persecuted in all their
persecutions : ' Saul, Saul, why persecutest thou me ?' and this is one
kind ; nay, affections, though concealed. If any hate a saint in his heart,
though he never manifest it, Christ looks on such an one as a hater of himself,
1 John iv. 20 ; so of anger, rage, Isa. xxxvii. 29, Intimations ; putting out
the finger, Isa. Iviii. 9 ; lifting up the eyes in derision or contempt, the
Lord counts himself derided and contemned thereby, Isa. xxxvii. 23 ; nay,
Christ puts this interpretation upon thoughts, though they seem not consider-
82 THE LOVE OP CHRIST. [EPH. V. 2.
able. He that has low thoughts of Christ's people, in his account has low
thoughts of him, Luke x. 16, 1 Thes. iv. 8. He owns and rewards what is
done for them, as done for himself; he accounts himself clothed, when their
nakedness is covered ; feasted, when their hunger is satisfied ; relieved,
when their necessities are supplied ; entertained, when they are harboured,
Mat. x. 40, xxv. 39, 40. He rewards the least kindness to them as royally
as the greatest that is done to himself, Mat. x. 42.
Nay, he has this account, not only of kind actions, but even of every
kind look, Mat. xxv. 36. When they but lend an ear and hear them, in his
account they hear him, Luke x. 16.
[4.] Christ does for them what he would have done for himself, and
nothing else. He loves another as himself, who is thus despised. Take an
instance of it, Luke xx., where, ver. 27, having laid down the rule of loving
others as ourselves, he explains it in a parable, ver. 30, in which we are
directed both to the object and measure, who, and how. He that does de
mean himself to others, as the Samaritan to that traveller, loves him as
himself. But Christ comes up to, nay, goes far beyond this instance. This
traveller is a figure of every man by nature, fallen among thieves, the
powers of darkness, and his own lusts ; stripped of the image of God,
knowledge, righteousness, and holiness ; wounded by sin, so as there is
nothing in his soul but wounds ; half dead, his soul dead, deprived of
spiritual life, Eph. ii. ; forsaken of all the world, who could neither relieve
nor pity him.
The Samaritan is a figure of Christ. He sees and pities fallen man ; has
compassion on him, shews it in curing and accommodating him. Went to
him, yea, he came from heaven to shew his love ; bound up his wounds,
yea, he was willing to be wounded, Isa. liii. ; pours wine and oil, yea, he
poured out his blood to wash and cleanse our wounds, applied that for cure ;
sets him on his own beast ; yea, he charges the angels with him, his own
ministering spirits ; defrays the expenses ; he lays down all that law and
justice could demand ; defrays all at his own charge, though it cost him his
life and soul. If the Samaritan, by doing so little, be said to love the dis
tressed man, how did Christ love, who did much more ?
[5.] Christ honours man with those relations which engage to as much.
A man must love his wife as himself, Eph. v. 33, as his own body, ver. 28.
A man should sin if he do otherwise. Christ will be far from failing ; this
love in its highest degree is exemplary in him : ver. 25, ' As Christ loved
the church.' Why, how did he love it ? He tells, ver. 28, from whence it
follows, that when husbands love their wives as themselves, they love as
Christ loves. Besides, man loves his members, his flesh, his bones, as him
self, but Christ accounts us so, vers. 29, 30.
(6.) Christ, in some respects, loves man better than himself. These are
many.
[1.] Christ would suffer, rather than man should suffer ; rather undergo
all that man had deserved, than man undergo any. We may imagine
Christ's love expressing itself thus : Is poor man in so forlorn a condition,
as none in heaven and earth will pity him ? I will take to me the bowels of
a man ; I have seen his misery, and will sympathise with him. Is man
reduced to this woful strait, as either he must suffer, or he that is God, for
him ? I will fit myself with a body for his sake ; I will give my back to
the smiters, &c., rather than man shall bear the burden of infinite wrath,
rather than the weight of it shall sink him into eternal torments ; let it fall
upon me, I will bear it, though it make my soul heavy unto death. Rather
than man shall drink the cup of the Lord's indignation, oh let it be put to
EPH. V. 2.] THE LOVE OF CHRIST. 33
my head ! I will drink it, even the dregs of it, though the bitterness of
death be in it. Rather than man shall be cast into that place of torments,
to spend eternity in weeping and gnashing of teeth, I will be content to be
come a man of sorrows, yea, let the sorrows of death encompass my soul.
Is the sentence of eternal death passed upon man ? Can none else procure
pardon or reprieve ? Is he, and must he indeed be condemned ? -Why,
righteous is the Lord, but let that dreadful sentence be executed upon me,
let me die for him, so as poor man may escape. Will nothing else purge
man from that woful pollution which makes him odious to my Father ? I
will open a fountain in my heart, I will wash him in my blood. Must all
the curses of law and gospel fall upon wretched man ? Alas ! what will be
come of him ? The least of them will sink the whole creation. Let them
rather fall upon my soul and body ; I will become a curse for man, I will
bear it, though it be the curse both of first and second' death. Is the ven
geance of eternal fire man's portion ? Oh, how can he dwell with everlasting
burnings ! rather let the flame be turned upon me, though it scorch both
body, and torture my soul. Will nothing satisfy the avenger of blood,
nothing satisfy justice but blood ? Every part of me shall bleed for you ;
lo, here is my head, my heart, my whole body ; let me be scourged, nailed,
pierced ; yea, let my heart send out its last drop of dearest blood, if man
may escape.
[2.] He prayed more for men than himself. Prayer is the pulse of love,
by it we may know its strength or weakness. Fervent and frequent prayers
are symptoms of strong and ardent affections. Those that pray much, Jove
much ; and them most, for whom they most pray. Christ hereby makes it
known that he loves his own, not the world ; because he prays for them, not
for that, John xvii. 9. And as it is a positive sign, so also comparatively.
As by this we know whom Christ loves, whom not ; so whom he loves more,
whom less. By all his prayers recorded in Scripture, it appears he prayed
more for man than himself. Nor was this because Christ had less need to
pray for himself. For who had so much need, so great extremities, so
many infirmities, temptations, dangers, necessities, afflictions ? Who has
more need to pray, than he who has most of these ? Yet, behold the love
of Christ I When all these were rushing in upon him, when God and man,
men and devils, death and hell, were at once falling upon soul and body,
when he had most need to pray for himself, then he prays most for men.
See John xvii., the prayer made immediately before his sufferings ; twenty
parts of that chapter are taken up with petitions for men, but one verse or
two for himself. He desires many things for them, but one for himself.
He importunes his Father for union, joy, holiness, perseverance, glory for
them ; he desires nothing but glory for himself, vers. 1-5. Nor does he
desire this for himself alone, but for their sakes ; he begs glory of the Father
that he may give it them, ver. 22. Oh that Christ should be so mindful
of them as he seems to forget himself ! That his thoughts should be more
taken up with them, than with his own grievous sufferings,, that he knew
were then approaching, and his apprehension of them most quick and
piercing !
[3.] He expressed more joy for their welfare, than himself as man. Love
is proportionable to joy; for as desire is love in its motion, so joy is love
in its triumph. Joy is as it were the smile, the blossom of love ; it is a
sign love is well rooted in the heart, when joy breaks forth in outward ex
pressions. We love that best in which we take most pleasure, most rejoice.
Desire is love in pursuit, so joy is love in possession. Desire is a sign of
VOL. III. C
84 THE LOVE OF CHRIST. [EPH. V. 2.
some love, but joy of more. Now Christ seems to rejoice more for men,
than himselT as man. He never took pleasure in anything below, so much
as in advancing man's happiness ; and never manifested more grief and
indignation than when any would hinder or dissuade. What was that
wherein he took as much delight as nature does in meat and drink ? It was
the conversion of souls, John iv. 34. But with what indignation does he
rebuke Peter, dissuading him from grievous sufferings, sufferings upon which
man's happiness depended : ' Spare thyself,' Mat. xvi. 22, 23 ; 'Be it far
from thee.'
It is true, indeed, we seldom find Christ rejoicing in the whole history of
his life. He was ' a man of sorrows, acquainted with grief,' and scarce with
anything else, a stranger to joys. But when we meet him rejoicing, the oc
casion is usually, if not always, some advantage to men. We read he
rejoiced, John xi. 15, %«/fw dl u,uuv, it was for man's sake. He says not,
he was glad because he should get glory by the miracle, because he should
get the honour and repute of one that could work miracles ; but ha Kia-
7svcriri, more that it would make them happy, than bring him honour and
reputation. See Luke x. 21, we find Christ in an ecstasy, almost tran
sported with joy, rijaXkta.sa.ro ru vvsu/Actri, his spirit leaped within him,
and as though he had been rapt into heaven, adds praises, his joy
breaks forth into thanks. But what is the occasion of both ? Not that
the devils were subject through his name, not that Satan fell, &c., but that
it pleased the Father to make known the mysteries of salvation to despised
men. Christ seemed to make man, of all earthly things, his chief joy on
earth ; this was it which revived him, joyed his heart in the midst of his
sorrows and sufferings, that man should be thereby made happy.
[4.] He gave himself for men. This is held forth as an expression of a
transcendent love, Gal. ii. 20, Eph. v. 2, 25. In giving himself for man, he
seems to love man more than himself ; so we judge in transactions with men.
A wise man in purchasing, accounts the things he buys as good, or better
than the price ; he values, he loves that which he purchaseth more than what
he parts with. Christ seemed to make more account of man than himself,
when he gave himself for man, when he made himself the price to purchase
man. And his affliction is answerable to his apprehension ; whom he
esteems more, he loves more. ' We are bought with a price,' 1 Cor. vi. 20.
Himself is the Xurgov, Mat. xx. 28, 1 Tim. ii. 6 ; the price of redemption,
Lev. xxv. 51. The Lord, as a sign of his love to Jacob's seed, promiseth,
Isa. xliii. 3, 4, 'I will give men for thee, and people for thy life,' &c. ;
therefore, he valued, he loved Israel more than Egypt, Ethiopia. He that
sold all to buy the pearl, valued it more than all that he had, Mat. xiii. 46.
Oh how did Christ value man, when he gave himself for him, when he de
livered himself into the hands of sinners, enemies, murderers, justice, reveng
ing justice ! It had been much if Christ had but given his word, and engaged
his person for performance ; if he had become a pledge, a surety, hostage ;
more, if he had given himself to be prisoner, captive for man. But oh ! that
he should give himself to the death, to die, after he had exposed every mem
ber to torture, hands and feet, head, side, heart, face, his whole body ! that
he should give his body to death, separated from his soul ! nay, not only
his body, but give his soul too, Mat. x. 45 ; an offering, Ps. liii. 10, a
burnt-offering, scorched with wrath, his soul to worse torments than death ;
his whole man.
[5.] He parted with his dearest concernment, as man, for man's sake.
Does not he love that party more than himself, who will part with what is
dearest to him for his sake ? Christ, as man, did thus. What is dearer to
EPH. V. 2.] THE LOVE OF CHRIST. 85
men, what so dear to Christ, as his honour? He made nothing of this when
he ' made himself of no reputation,' when he was content to be ' numbered
amongst transgressors.' It must needs be more grievous to Christ to lie
under the suspicion of the least guilt than man of the greatest ; yet did he
lie under such suspicions all his life, and in the conclusion was content to
be accounted worse than a thief, to have Barabbas preferred before him.
Man was more dear to Christ than his honour ; but is nothing dearer ? Job
determines this : Job ii. 4, nothing so sweet, so dear as his life ; we will
part with all, rather than this. But man was dearer to Christ than his life.
He loved not his life so much as man. Ay, but is there nothing dearer, better
than life ? Yes ; David tells of one thing better : Ps. Ixiii. 3, ' Thy loving-
kindness is better than life.' This is it I pitch on as the dearest, the
sweetest thing that Christ as man, or any creature ever enjoyed. Those that
have tasted the ravishing pleasures that spring from this, will part with life,
body, soul, all, rather than it. We have instances of some who have been
willing to suifer, to part with all ; but none that ever would forego this. The
world has had worthies who were content to wander in deserts and moun
tains, in dens and caves of the earth ; to be separated from the comforts of all
enjoyments and relations, Heb. xi. 38, rather than part with this ; willing to
wander in sheep skins, goat skins, to be destitute, afflicted, tormented, as ver.
37, of all, by all, in all. Such as have undergone trials of cruel mockings and
sconrgings, yea, of bonds and imprisonment, ver. 36, not counted their lives
dear, willing to be stoned, sawn asunder, slain with the sword, tortured lo
death in flames, and would not accept of deliverance ; counted nothing too
dear to part with, too cruel to undergo. But if you should come to any of
these and ask, You are willing indeed to part with all that man can take from
you, and suffer all that the cruelty and malice of men can inflict on you ;
oh, but will you part with this sense of God's love ? will you undergo the
weight of his wrath ? you would have them answer, Oh, no ; let me rather
be annihilated ; let me rather die ten thousand deaths ; let me rather endure
all the torments that men, that devils can invent.
Oh, but though this was dearer and sweeter to Christ than ever it was to
any saint or angel, yet, for man's sake, he parted with it. The light of God's
countenance was even totally eclipsed, when he cried out, ' My God, my God !'
And what mountains of wrath did oppress his spirit, when he complained so
sadly, ' My soul is heavy unto the death !'
[6.] He advanced man's interest (with submission) more than his own.
What more advantage to man than himself ? He so disposed of his life and
death as whatever he did and suffered was more advantageous to man than
himself. You will say,
Obj. Did not Christ get much glory by the work of redemption ? Was
not this the most glorious administration that ever the world was witness
of?
Ans, Yes. Yet the glory the Son of God got hereby was an inconsider
able advantage to him, compared with the benefits thereby purchased for
man. The Son of God had lost nothing, if he had wanted this ; this did
not add any degree of glory to that which he enjoyed from eternity. He was
infinitely glorious before the foundation of the world, and nothing can be
added to that which is infinite. If he had never assumed man's nature, he
had been as glorious as he is now ; that glory which accrued to him by this
great undertaking is nothing but the manifestation of his infinite glory to
men, or the acknowledgment of it by men. Now, what is this or that to
the Son of God ? what does it add to him ? He gets no more real glory de
novo by it than the sun gets new light by shining, or honey gets more sweet-
36 THE LOVE OF CHRIST. [EpH. V. 2.
ness by being commended for its sweetness. The sun would be as full of
light if no eye saw it, and honey as sweet in itself if no palate tasted it. He
might have been without this glory, and yet have been, nevertheless, glorious
through want of it. What advantage, then, is it to him, since he might
have wanted it without any disadvantage? Oh, but man got real advantages
by Christ's undertaking ; he was thereby freed from sin, wrath, misery ; he
thereby recovered the favour of God, the divine image, perfect happiness, and
eternal glory. See here, then, how Christ advanced man's interest more than
his own, and hereby judge of his love. He got but one advantage ; man
gets many. That one was but small, and almost inconsiderable ; these were
great, and of highest concernment. He might have been as well without
this ; man had better never been than wanted these. He had not been the
least jot less happy or glorious without it ; man had been eternally wretched
and miserable without these. He got nothing that he had any absolute
necessity to desire ; man got all that he can desire. Oh how evident is it
that Christ manifested in this more love to man than himself ! And who
can consider this without wonder and astonishment ?
(7.) As the Father loves him, so does he love man. We can go no higher,
nor durst have used such an expression, but that Christ himself uses it, John
xv. 9. Christ would have this made known to the world, chap. xvii. 23-26.
He loves men, as the Father loves him ; I say not with the same love, but
such a love. As is not a note of equality or identity, but of similitude and
resemblance. A love like to that, in respect of duration, perfection, ex
pression.
[1.] Permanency. The Father's love to the Son is everlasting, eternal,
unchangeable, like himself, without variableness or shadow of change. So
is Christ's to men ; he loves them to the end, he loves without end ; his
love is everlasting, and so is the bond of it, the covenant. It is like the
covenant of day and night, Jer. xxxiii. 20. Night and day shall cease before
this ; nay, night shall become day, and day night, before his love become
hatred. It is like the covenant with Noah, Isa. liv. 8-10. As nothing can
separate Christ from his Father's love, so nothing can separate man from
Christ's, Rom. viii. 25, &c.
[2.] Perfection. It is amor ardentissimns, as Piscator calls it ; Dilectio
absolutissima, as Aretius, without flaw, defect, alteration, diminution ; free
from these imperfections and gross mixtures which deaden and darken the
flames of love in creatures. God's love to Christ is incomprehensible, and
Christ's to man passes knowledge, Eph. iii. 19.
[3.] Expressions. Christ vouchsafes to express his love to man, as the
Father expresses his love to him. To love is (3ovXfadai r ayaOa. The
Father wills as much good to Christ, as man, aa he is capable of; and
Christ wills as much to men as they are capable of. As the Father is one
with Christ, so Christ has made man one with himself. Christ desires the
like union to evidence the like love, John xvii. 21-23. Christ is his
Father's Son, and believers are Christ's sons, Isa. viii. 18; he is the Father's
delight, Isa. xlii. 1, they are Christ's, Ps. xvi. 3 ; he is the Father's glory,
Heb. i., and they are Christ's, 2 Cor. viii. 23 ; God is Christ's head, 1 Cor.
xi. 8, Christ is their head, ibid. • he always hears Christ, John xi. 42, and
Christ them, John xv. ; all power ig given to Christ, Mat. xxviii. 18, and by
Christ to them, Philip, iv. 13, John xiv. 12 ; he has committed all judgment
to Christ, John v. 22, Christ makes them his assessors, 1 Cor. vi. 2, 3 ; not
only Israel, Luke xxii., but the world ; not only men, but angels ; Christ is
the Father's joy, and they are Christ's : ' That my joy may remain in you,'
»'. e. that I may rejoice in you ; he has exalted Christ to be a prince, and
EPH. V. 2.] THE LOVE OF CHRIST. 87
they are princes : Ps. xlv. 16, ' Instead of thy fathers, shall be thy chil
dren ;' Christ is anointed, ver. 7, so they : Ps. cv. 14, ' Touch not mine
anointed.'
Quest. 1. Whether Christ's love be universal, extended to all men ; or par
ticular, restrained to some ?
Ans. No. The Scripture holds forth a restrained, a distinguishing love.
The contrary opinion is against the stream of Scripture, and makes Christ's
love less endearing, less free, less engaging. The text evinces this ; he loves
only those who are washed in his blood ; all are not washed ; those who are
made kings and priests, all are not such.
Besides, Christ only loves his own, John xiii. 1, those that are given him
by his Father. All are not his ; he knows his, and is known of them, John
x. 14, 27; but some he professes he knows not, Luke xiii. 27. It is the
church that he loves, Eph. v. 25 ; but all belong not to the church, the most
are not in the church, the greatest part in it are not of it. He gives his life
for those he loves, Eph. v. 2 ; but he lays not down his life for all. This act
of love is restrained to those whom he calls his sheep, John x. 11. All are
not sheep, for who are those that will be found at Christ's left hand ? Christ's
flock is a little flock ; he intercedes for all whom he loves, John xvi. 26, 27,
and xvii. 20. He prays not for all ; there is a world that he prays not for,
John xvii. 9 ; he expresses it when he loves, gives love-tokens ; manifests
himself, John xiv. 21-23, not to all, ver. 22, draws near them, abides with
them, gives consolation, good hope, peace, 2 Thes. ii. 16, victory, Rom.
viii. 37. The Lord hates some, Ps. v. 5, Hos. ix. 15, Mai. i. 3. There is a
common love, which bestows common favours, outward and spiritual ; and a
special love.
Quest. 2. Who are those whom Christ loves ?
Ans. Those that are washed and made kings and priests.
Washed. If so, then you are
(1.) Clean from guilt; sin pardoned ; are washed in the fountain, Ezek.
xxxvi. 25 ; not the outside only, Luke xi. 89 ; you are free from pollution,
John xiii. 8, 9 ; your filthy garments taken away ; your hearts are no more
a nest for unclean birds ; cleansed in mind and heart ; no unclean thoughts,
projects, affections ; not so many, so frequent, so well entertained.
(2.) Fearful of being again defiled : ' I have washed my feet, how can I
defile them ? ' Cant. v. 3. Look upon sin as the greatest, most loathsome,
contagious, dangerous pollution; fearful of it as of a leprosy, a filthy dun
geon, a poisonous ulcer, a miry pit, an infectious disease, a putrefying sore.
' How can I do this great evil, and sin against' Christ his blood? defile
that which Christ has taken such pains, and been at such cost, to wash.
(3.) High, endeared thoughts of Christ's love : thankfulness both for the
benefit and the price it cost ; to be made clean, beautiful, lovely, glorious,
the benefit ; his own blood the price. It cost not Christ only some words ; yet,
why should Christ speak for us ? he stands in no need of us ; nor prayers
only, though an inducement ; nor tears, why should he concern himself to
weep ? but blood, his own blood, 1 Pet. i. 18, 19. Oh who would not love
thee ? 0 king of saints ! God of love ! what thankfulness can answer such
love as this ? what expressions can manifest such thankfulness as is due for
such a favour, of such value, procured at such a rate ? The resentment of
this is the occasion of the text, the doxology which concludes it. How un
worthy shall I shew myself, if I return not love, for such a love as would
cleanse me when I was all loathsome, and do it, when nothing else would do
it, with his own blood ?
Kings. In respect of, 1 , state ; 2, power ; 3, spirit. Free, not slaves to
38 THE LOVE OF CHRIST. [EPH. V. 2.
sin, not obey it in the lusts thereof; it has not dominion, it rules not, they
resist its motions ; Satan does not work them, Eph. ii. Plentiful, glorious,
conquerors, victorious kings ; they conquer the world, sin, Satan. The
world is cast down in their minds, out of their heart, cast off in the life.
(2.) Disposition ; raised, generous ; not low designs, below them, confined
to this world, above the serpent's curse. Public, not for private, interest ;
prefer the designs, the glory of Christ, before private ; mind the things of
Christ, and not their own.
Priests. They do the act, execute the office of priests, which is, 1 Pet.
ii. 5, to offer spiritual sacrifice; sacrifice threefold: (1.) acts of charity to
the body, Heb. xiii. 16 ; we think it best to receive good, but to do good is
the best sacrifice ; (2.) to the soul; acts of piety, prayer, praise, Heb. xiii. 15 ;
much in prayer, and spiritual ; not offer the sacrifice of fools, the calves of
the lips only, but the mind and heart ; (3.) the whole man an holocaust,
Rom. xii. 1 ; he looks not upon himself as his own, he is bought with a
price ; and why ? to glorify God ; and how ? by offering and devoting the
body and spirit.
Quest. 3. Whether Christ's love be personal? whether it respect some
sort of men, viz., believers, infinitely and in general, or descends to, and
fixes upon, this and that believer in particular, as John, Peter ?
Am. It is personal, whether we consider it in the streams or in the spring ;
in time or from eternity. By love in the stream, I mean the expressions of
his love, those peculiar favours which in time he bestows on those whom he
chose from eternity. Love, so taken, must needs be personal ; for though the
designment of favours (amongst short-sighted men) may be indefinite, yet
the actual collation must be personal, both with God and men ; for this is
an action, et actio est supponti, which is true both in respect of agent and
subject ; it must be an individual both that acts and receives the act.
Love in the spring. The eternal act of Christ, together with the Father,
choosing some to be the objects of his love, the same really with the decree
of election, is personal. This is most controverted. I prove it.
(1.) We have one clear instance proving this love to be personal; there
fore we may conclude it universally, because the decree is uniform, not partly
indefinitely, partly personal. The instance is brought by Paul, Rom. ix. 13,
out of Mai. i. 2, ' Jacob have I loved, Esau have I hated ; ' so Jer. i. 5.
(2.) If Christ loves, i. e. chooses men by name, then his love, his decree,
is personal ; for there can be no more personal designment than that which
is by name. But he chooses men by name ; for the Scripture describes elec
tion by writing the names of the elect in a book ; by a metaphor, taken from
those who list soldiers, chosen out for military service, by writing their names
in a muster-roll. Luke x. 20, the disciples' names were written in heaven,
chosen by name, and enrolled, listed, registered, from eternity ; Paul testi
fies the same of his fellow-labourers : Philip, iv. 3, their names writ in the
book of life ; and John, Rev. xiii. 8, says the names of all that worship not
the beast were written in the Lamb's book of life from the foundation of the
world, and Rev. xxi. 27.
(3.) If Christ choose not particular men, he knows not particularly who
are, or shall be, his ; because the knowledge of futures, in our apprehension,
follows the decree, and depends on it, and is conformable to it ; if no decree,
no knowledge. But Christ knows his by name, personally, distinctly, 2 Tim.
ii. 19 ; he ' calleth his sheep by name,' John x. 3 ; ver. 14, 27. They say, he
knows who are believers ; ay, but he cannot know who will continue so, if,
as they say, perseverance depend upon their will, left free from all necessity
both of Christ's decree and influence ; for this granted, the perseverance of
EPH. V. 2.] THE LOVE OF CHRIST. 39
a saint in heaven will be uncertain, and so not certainly known to Christ
himself ; for to apprehend a thing certain which is uncertain is an error.
(4.) Certain men are ordained to condemnation, Jude 4, ergo certain men
to salvation ; but indefinite is uncertain.
Quest. 4. How can Christ be said to love those to whom he denies so
many temporal blessings, and visits with such variety of grievous afflictions ?
Am. 1. These outward dispensations were never a sign of love or hatred;
much less under the gospel, which promises fewer outward mercies, and bids
expect more afflictions. The names of legal and Old Testament spirits have
been of late abused, misapplied ; but if they belong to any, it is to those who
expect more outward blessings and fewer afflictions, and judge men by these.
Solomon's rule is true here : Eccles. ix. 1, 2, 'No man knows either love or
hatred, by all that is before him. All things come alike to all.' &c. Ye
cannot conclude that Christ hates you because he afflicts ; nor that he loves
because you are blessed in temporals. The least drachm of grace is a surer
sign of Christ's love than all the kingdoms, all the glory, all the pleasures of
the earth, if in one man's enjoyment ; and victory over the least lust, than
freedom from all outward pressures ; otherwise, we might say, Dives was
loved, Lazarus hated, and Festus in more favour with Christ, than Paul ;
nay, Christ himself might conclude he was hated of God, since none more
afflicted, or less encouraged, with temporals.
Am. 2. Wants and afflictions are so far from being arguments of Christ's
hatred, as they are many times evidences of his love. For afflictions it is
evident, Heb. xii. 6-8, Christ thereby conforms us to himself, and makes us
partakers of his image, holiness, ver. 10, 11. And for wants I thus prove.
The people of Christ want nothing but that which is not good, for he has
promised to withhold no good thing. ! Why does a father envy his child that
which is not good for him, but because he loves him ? From wants outward
you should conclude the employment* of what you want is not good, rather
than the want of what you would enjoy is from hatred. It is no defect of
love in Christ, but defect of goodness in what you want, that makes you want
it.
Quest. 5. Whether is love properly attributed to Christ, or metaphorically ?
Ans. Both : metaphorically as he is God, properly as he is man.
(1.) Love, as it is an human affection, cannot be properly ascribed to
Christ, as he is God, because it includes imperfection. That rule is true,
Nihil est in intellectu, quod non fuit prius in sensu, our understandings ap
prehend nothing but what is first some way offered to our senses. Now,
God being an entity at the furthest distance from sense, it follows that our
apprehensions of God, taking their rise from things sensible, are not only
inadequate, falling infinitely short of comprehensiveness, but improper and
analogical, and no otherwise true but by analogy. Now, the Scripture, speak
ing lingua humand, and condescending to our capacities, describes the
spiritual essence of God by things sensible, and so uses many metaphors
taken from things we are best acquainted with. Sometimes an zQtoirola,^ 1
Kings xxii. 19, Ps. Ixviii. 83 ; an av^w5roTa^/a,$ when it ascribes hands,
eyes, feet ; an dv^coTo^a^/a, when it attributes passions to him, as joy,
anger, sorrow, jealousy, hatred, love. So that when we hear any of these
ascribed to God, we must not conceive them to be in him as in us, but must
rectify our apprehensions according to the old rules, per viam negationis,
separating all imperfections from them, etper viam eminentice, attributing to him
whatsoever is purely excellent without any mixture of imperfection. So love
* Qu. ' enjoyment ' '? — ED. f Qu. ' Movoua. ' ? — ED. J Qu. ' av^u^oua^iia. ' ? — ED.
40 THE LOVE OF CHRIST. [EPH. V. 2.
in God is not a passion, a perturbation, accompanied with any corporeal motion
of blood and spirits, but a pure, perfect, eternal act, whereby he wills good to us.
(2.) Love may be properly ascribed to Christ as he is man ; for so he has
soul and body, will and affections, blood and spirits, as well as we. Only
we must give him a large allowance of pre-eminence ; the human nature and
the grosser part of it, the body, being not only made glorious and spiritual,
as the bodies of the saints shall be, but also assumed into union with God
head, and so elevated to perfections many degrees above the glorified saints.
So that love is properly in Christ's human nature as in ours, both in respect
of its rise and operations, beings and workings. It differs from our love in
respect of the manner of its existence and operations, quoad modum, without,
Inordinacy. Being guided not only by the dictates of right reason, but
infinite wisdom without reluctancy.
Perturbation. It is no grievance, no pressure to him, as sometimes to us,
but a sweet, quiet, regular motion of his perfect human will.
Detriment. Though it move blood and spirits, yet it inflames not that,
nor wastes or impairs this. Its motions are innocent, serene, pacate, and
spiritual, in that sense as his body is spiritual, and not as in infirm men.
Quest, 6. Whether Christ's love be infinite ?
Ans. Christ's love maybe considered four ways : (1.) in its prime act,
(2.) in its termination, (3.) its manifestation, (4.) its duration.
(1.) The prime act of divine love, velle bonum, Christ's good will, willing
ness to do good. It is an act of the divine will, an immanent act, and so in
God. Quicquid est in Deo, est Dens. God is infinite, therefore love is in
finite. In this sense God is love, and love is the same really with God, and
therefore infinite.
(2.) As it is terminated to its object. We considered it before simply and
precisely in itself without its object, but here as it is determined to it ; not
simply as good will, but as good will to this or that creature. In respect of
this termination, it is not infinite, for that which is infinite is essential and
necessary to God ; but this is not necessary, but an act of liberty ; for it was
in God's choice whether he would make any creature, and consequently
whether he would love any creature. Whatever is contingent is not God, nor
infinite. Indeed, Christ's love was necessarily terminated upon his Father,
and so his love to the Father is infinite in both respects, act and termin
ation ; but to us in the former respect only.
(8.) In the manifestation, in respect of the expressions of it. The ex
pressions of Christ's love are not infinite, for they are transient acts, and so
not in God ; and whatsoever is not in God is not absolutely infinite. Besides,
they are actually received by us, therefore not infinite ; for that which is finite
(as we are) is not capable of what is infinite.
Obj. But this is one expression, to give himself ; and ho is infinite, there
fore expression is so.
Ans. This giving of himself is the cause, not of identity, but of interest
only. The creature is not the terminus or object of that act of giving himself,
but God's paternal authority as founded on the law of nature ; the creature
only enjoys the effects of offering or sacrifice. He is infinite in excellency
and value, but our enjoyment of him is not infinite. All the acts of enjoy
ment are finite ; he gives no more actually than we enjoy ; we enjoy no more
than we are capable of.
Christ's love is infinite, yet he loves not infinitely. There may be infinitus
amor, and yet it does not infinite amare ; even as he hath infinitampotentiam,
and yet doth not infinite agere ; has infinite power, and yet does not act in
finitely. If he should act infinitely, he should act ad ultimum sui posse, as
EPH. V. 2.] THE LOVE OF CHRIST. 41
natural agents do. Every act is from infinite power, but the actings of that
power are limited by his will as to the existence of things ; and in his actings
towards things existing, he limits or accommodates himself to the nature and
capacity of 'those things, so that the actings and effects are not infinite, though
the principle be. Semblably he loves infinitely, but does not express that
love infinitely ; the objects are not capable of infinite expressions. The re
ciprocal expressions of love betwixt the Father and Son are infinite, but not
betwixt Christ and the creatures. That must be infinite to which love makes
infinite expressions.
(4.) In duration it is infinite. It is eternal, without beginning, without
end, and so has no limits as to continuance, Eph. i. 4, Mat. xxv. Isa. liv. 8,
Jer. xxxi. 3, ' everlasting light,' Isa. Ix. 19, 20, ' everlasting joy,' Isa. li. 11,
' everlasting salvation,' Isa. xlv. 17, ' everlasting covenant,' Jer. xxxii. 40 ;
so that in two respects Christ's love is infinite, viz. as to act and duration ;
in two respects not infinite, as to termination and manifestation.
Quest. 7. What must we do to render us capable of Christ's love ? What
will make us lovely in his eye ?
Ans. 1. You must be like him. Likeness is the greatest attractive of love,
ofjtoiorrig rqg p/X/'as prime, that which brings forth and nourisheth love. Christ
likes none but those that are like him. The more likeness, the more love.
This was the first act of eternal love : Rom. viii. 29. 'Predestinated to be
conformable to the image of his Son.' And this is the first expression of
love in time, makes us like him. And both are in order to all the expressions
of love that must continue to eternity. Till you have his likeness, you are not
capable of his love. There may be amor benevolent^, good will, before, but
not amor amicitice or complacentice. He will not use you as friends, nor can
his soul take pleasure in you till you be like him.
But what will make you like him ? How shall we resemble him ? Holi
ness, this is Christ's resemblance, likeness, his image : Col. iii. 10, ' Re
newed after the image,' &c. What this renewing is you find, Eph. iv. 23,
24. Holiness is the image of Christ. The apostle mentions two images,
one whereof every man bears, 1 Cor. xv. 49, earthly and heavenly ; that of
the first, this of the second Adam. Christ is the image of the invisible God,
and holiness is the image of Christ. He that is holy is a living image of
Christ. Christ sees himself in a holy soul, and cannot but love it ; he is Xeiarou
sixuv sfj.^v/og, a lively portraiture of Christ.
It is true nothing finite is properly like to Christ, as he is God ; for like
ness is founded in proportion, and there is no proportion where the distance
is infinite. But of all things in heaven and earth, nothing more resembles
divinity and God himself than holiness ; therefore it is called 'the divine nature,'
2 Peter i. 4. But consider Christ as he is man, and that holiness which is the
glory and ornament of his soul is the same in specie, in nature, with that
which is in his people, differs only in degree. No created being is so like Christ
as he that is holy ; he sees nothing in man or angels so beautiful, so lovely.
If then you would have Christ to love you, you must be like him ; if like
him, you must be holy. Holy thoughts, this is the way to have the same
mind in you, Philip, ii. 5 ; holy affections, so your heart will resemble' Christ ;
holy speeches and actions, so holy as he was in all conversation, 1 Peter
i. 15. Set Christ before you as a pattern, strive to imitate him, express
his virtues, 1 Peter ii. 9 ; set the life of Christ before you as a copy, and
draw your lives after it ; eye it in every act, and strive to bring them to
conformity ; meekness, Mat. xi. 29, no passionateness ; patience, 1 Peter
ii. 20, 21, Isa. liii. 7, returning not evil, reviling, hatred ; self-denial, Philip.
ii. 3, &c. Be his disciples, learn it by his doctrine and example. Hurni lity,
42 THE LOVE OF CHRIST. [EPH. V. 2.
Mat. xi. 29, Zecla. ix. 9, in the lowest condition, or worst accommodation ;
activeness, Acts x. 38, John iv. 34, delightfully, constantly ; love, Eph.
i. 1, 2 ; spiritualness, or making spiritual use of common things : these
graces are the sparks of holiness, let them shine. Those that hate, contemn,
jeer holiness, under what name or pretence soever, shall never taste Christ's
love ; nay, those that are without it, though they never arrive at such a
height of wickedness as to contemn it, shall never see God, Heb. xii. 14.
They shall be so far from partaking of the intimate expressions of his love,
as they shall not be admitted into his presence, not so much as to see him.
Be sensible of the want, bewail the neglect ; love it, thirst after it, endeavour
by all means to perfect it, 2 Cor. vii. 1 ; hear, John xv., meditate, pray,
and prefer it, as Solomon did wisdom, 2 Chron. i. 10, 11.
Ans. 2. Avoid all that Christ hates. If you love, approve, entertain that
which is hateful to Christ, how can he love you ? What is that which
Christ hates ? The psalmist, Ps. xlv. 7, tells us, making it one of Christ's
attributes, to hate wickedness. The lusts of your hearts, and sins of your
lives, is that alone which is hateful to Christ. Sin is the only object of
Christ's hatred ; he hates nothing but sin, or nothing but for sin. He loves
many things, but this is that one thing which he hates. The world had never
known any thing but love in Christ, had it not been for sin. If the devil
himself were without sin, Christ would love him ; but if the most glorious
angel in heaven sin, Christ will hate him. Christ has much reason to hate
sin, for it murdered him, exposed him to the dreadful wrath of his Father,
and is the only, the greatest, the most odious deformity, that his pure eye
sees in the world. It is more hateful than a toad to us, more loathsome
than the vomit of a dog, more noisome than the stench of an open
sepulchre. Therefore while you let sin lodge in your hearts, while you stain
your lives with it, Christ will not, cannot love you. So long as you harbour
malice, pride, averseness to God, contemn the gospel, neglect ordinances,
profane Sabbaths, covetousness, contention, intemperance, uncleanness,
deceit, never expect any love from Christ, nothing but dreadful expressions
of hatred. No love from Christ, till at enmity with sin, till you fight
against, endeavour to mortify it, have continual war with it. As Christ
hates iniquity, so the workers of iniquity, Ps. v. 5. You must not love
them, so as to be intimate with them, delight in the company of evil doers,
openly profane, scorners of godliness, obstructers of the power of it, 2 Cor.
vi. 14-18. If you love so near relations to wicked men, Christ will have no
relation to you. If you would have communion with Christ in sweet acts of
love, you must have no fellowship with the unfruitful works of darkness, nor
those that act them.
Ans. 3. Comply with his will, obey his commands. This is a powerful
inducement amongst men, compliance, observance, officiousness ; and
Christ engages both his and his Father's love upon this account, John xiv.
21, 23. That you may comply with his will, you must be careful to know
it. He is as odious to Christ who will not know what he should do, as he
who will not do what he knows. It is as provoking disobedience to refuse
to know Christ's will, as to refuse to do it ; equally threatened, 2 Thes. i.
8, 9. Wilful ignorance is so far from excusing, as it aggravates sin ; brings
a double guilt, guilt of disobedience, and guilt of the most provoking igno
rance. Ignorance is wilful, when the means of knowledge are offered, but
neglected.
Ignorance excuses none who have the means and the use of reason.
How little ignorance is there amongst us, that is not wilful and inexcusable;
do not know, because they will not use the means ?
EPH. V. 2.J THE LOVE OF CHRIST. 43
Nor will use of means suffice ; it must be with all diligence, Prov. ii. 8.
Careless use is little better than neglect. There is contempt in this, when
Christ speaks to you, to hear as though you heard not ; when Christ writes
to you, to read as though you read not, this is to affront Christ ; and will
he love those that affront him to his face ?
But suppose you know Christ's will by the use of means ; yet if you clese
not with what you know, you are as far from Christ's love. He that knows,
and does not, shall be beaten, Luke xii. 47; he must expect no other ex
pressions of love. Christ loves the truth so well, as he will not love those
that imprison it. You may see how Christ resents disobedience against
knowledge in Saul, 1 Sam. xv. 23 ; it is as witchcraft or idolatry. Where
there is this disobedience, there is a covenant with hell and death, a league
with Satan ; there is an idolising ourselves, preferring our will to God's,
idolatry. To disobey the gospel, is to be disobedient to the heavenly call,
it is to neglect salvation. Oh what madness is it to prefer a lust before
your own salvation ! To prefer a lust before the love of Christ, before
Christ himself ! What a heinous provocation, to love sin more than Christ,
to prefer sin, the vilest and [most] abominable thing in the world, before God
blessed for ever ! How can Christ love such, who love that more than him
which murdered him, and will damn them ? Yet this you do in disobedi
ence. The least jot of Christ's will is of more value than heaven and earth,
and you prefer that which is the worst thing in hell before it.
The way to win Christ's love, is to use all means to know his will, that
you may obey it ; and to obey it as soon as you know it, immediately, im
partially, cheerfully. He loves a cheerful doer, as a cheerful giver. That
which comes by constraint is servile, unacceptable. Expect not the love of
sons, while you act as slaves, and serve him not but from fear or force, un
less it be that of love. Immediately, consult not flesh and blood, with
carnal interests, with base lusts, with outward disadvantage or respects ;
then your obedience will be partial, not do what Christ commands, but
what these advise. ' As good not obey at all, as not obey in all ; you must
not leave a hoof; you must be more respecters of duties than of persons.
It is universal obedience that engages Christ's love. Obey in all, especially
the principal commands of Christ and the gospel, faith and repentance.
Ans. 4. Converse much with Christ. Be much in his company. Labour
to be, as David, continually with him : avooGrtyo^ia <nok7.a.g rag <pi\iag
di&uat. Estrangement, neglect of converse, dissolves friendship, occasions
a consumption of love amongst men, and so it will be with Christ. There
is both an assimilating and an attractive virtue in communion. It will
make you like Christ, and so make you capable of loving expressions ; and
it will engage, attract, kindle Christ's love, and so make you actually partakers
of it. Delight then to walk with him, to meet him, to view his beauty, to
hear his voice, to taste his sweetness. And since Christ delights to see the
face and hear the voice of his spouse, Cant. ii. 14, therefore you must take
all occasions to present yourselves before him, in the most lovely and de
lightful posture, that the King may take pleasure in your beauty, that your
eye be fixed on him, he may be ravished with your eye.
But where shall we meet with Christ ? Where may we converse with
him ? Even in his ordinances ; where these are, there is Christ's presence-
chamber ; prayer, hearing, reading, meditating. When you attend on the
word preached, you see him, and hear his voice. Here are those sweet
interviews and colloquies, wherein Christ vouchsafes to manifest his love
familiarly. He has writ his mind, yea, his heart, in the Scriptures, and
there you may read the sweetest strains of love that ever the world knew ;
44 THE LOVE OF CHRIST. [EPH. V. 2.
and when you read those heavenly lines, you should look upon them as a
letter of love sent from Christ. In meditation, there you may have a full
gaze at Christ, and if your minds be fixed, you may see every lineament of
him who is altogether lovely, whose beauty ravishes the angels, makes them
seraphims, flames of love.
When you are using these ordinances, you are in Christ's banqneting-
house ; he spreads over you the banner of his love ; there he feasts his
people, stays them with flagons ; there he admits them to familiar em
braces, kisses them with the kisses of his mouth, and vouchsafes such mani
festations of his love as are better than wine, sit down under his shadow
with great delight. Ordinances are the mirrors wherein Christ makes him
self visible ; herein, as in a glass, we may see the glory of Christ, and no
other way, till in heaven, where we may see him face to face. These are as
Zaccheus's tree: when we get our hearts raised, our souls climb up, and with
advantage see Jesus ; and there he will spy you, come feast with you, and
bring salvation to your house.
Delight in ordinances, and manifest it by being frequent in them. Be
much in prayer ; be not satisfied in ordinances, without his presence, except
you may see and enjoy him. Depart not out of his presence, till he smile,
till he speak kindly, speak to your heart, till he testify his presence by im
pressions, light, heat, enlargement; expressions, the still voice speaking
peace, accepting. That you may enjoy his presence, that he may delight
to meet you, you must put your souls into that dress that is most lovely ;
come with inflamed affections, with acted graces, so you will appear in the
beauty of holiness. This is the beauty wherein Christ delights. Nothing
so lovely as a soul of a gracious, a spiritual complexion waiting on him ; to
him will he look.
Ans. 5. Take heed of unkindnesses. There is so much affinity betwixt love
and kindness, as they are often joined in Scripture. Love, amongst men,
will not endure unkind returns ; how much less Christ, who hath infinite
reason to expect the best requitals ?
(1.) You are unkind when you undervalue Christ. Contempt is the great
est unkindness. You contemn Christ when you set him at nought. He is
then s^ouSsvTidus, set at nought, when you prefer that before him which is
worse than nought, sin. When you set little by him, that is properly 6X/-
yws/a, when you have a higher esteem of that which is little worth, outward
enjoyments, relations, interests ; when these have more of your thoughts,
more of your affections, than Christ. He is contemned when anything is
more loved, desired, delighted in, feared, than Christ ; when any object is
more lovely, any happiness more desirable, any enjoyment more delightful,
any suffering more fearful, than Christ's absence or displeasure.
(2.) When you refuse his offers. He has writ, not a letter, but a large
volume of love ; will you cast it behind your back ? He sends ambassadors
to woo, to beseech you to be reconciled to his Father, and accept of him
for your husband ; you will not give audience, much less obedience ; despise
both messengers and message. He sends his Spirit to solicit you, makes
many motions of love to your hearts (how often have you had experience of
it ?) you quench the Spirit, reject his motions. He comes and knocks at
your hearts, and stands till his head be filled with dew, and his locks with
the drops of the night, Cant. v. 2. You will not open, send him away with
out admission, while sin is welcome, has quiet possession, and kind enter
tainment. He stretches out his hands all the day long, and stands with
open arms, entreating you to come and be embraced ; but you refuse, delay,
and weary him out with unkind denials or excuses. He sends his servants
EPH. V. 2.] THE LOVE OF CHRIST. 45
to invite you to the marriage-feast of the Lamb, tells you all things are pro
vided for your delight and happiness, all is ready, and stays for your coming ;
but you are so busily employed in the world, you cannot, you will not come ;
and force him to that sad complaint, ' Ye will not come to me.' Oh how
often are you guilty of this !
Ans. 6. Get and keep up love to him. Love is attractive of love. Christ
condemns those as worse than publicans that return not love for love, Mat. v.
He will be far from that which he condemns us for. He that could think
thoughts of love to those that had no affection for him, will not fail to love
those who love him, Prov. viii. 17. Those who shew they love him by seek
ing him diligently, as we are wont to seek that which our heart is on, shall
find him ready to express his love to them. His nature, so gracious, so
affectionate, so compassionate, might assure us of this, without his word ;
but to give us all assurance of it, he has engaged himself by promise again
and again, John xiv. 21. He will manifest himself to him in all the riches
of his love, ver. 23. Both Father and Son will shew that they love such an
one, by visiting him with loving-kindness, coming to him for that purpose,
and staying with him, as we would do with those whom we most love. He
promises here such expressions of love on earth, as he vouchsafes in heaven,
though not in the same degree. For how does he express his love to the
saints in heaven, but by abiding with them, and manifesting himself to
them ? The love of Christ should be both the pattern and the motive of
our love to him. We should labour to love him as he loved us, and be
constrained to love him because he so loved us. Endeavour to love him
in all that is his. That is the way to have his love reach us in all our
concerns.
In his person ; for the infinite excellencies and loveliness of Christ. To
love him only for the advantages we have by him, is such a love as we our
selves care not for from others-. We value not his love, who only affects us for
his own sake, for what he may get by us. That is a selfish love, and comes
short of the love of true friendship. He is not a friend indeed who loves
you not for yourself, but only for what he expects from you. Christ chal
lenges the Jews for something like this, Luke vi. 26. They followed him,
not because they had seen the miracles, whereby he had discovered the ex
cellency of his person ; they loved him not, but for the loaves. If Christ
had not loved us, but for what he expected from us, what advantage he
might have by us, he had never loved us at all.
In his offices. Though we must not love him only for the happiness we
expect from him, yet we must love him for that too, and shall be most inex
cusable if we do not. The spring of those blessings he enriches us with, is
his offices, and the execution of them.
Love him as he is a priest for ever. A priest who made himself a sacri
fice for you, to expiate your guilt, satisfy justice, and deliver you from wrath ;
who washed you, &c., in his own blood, and is still presenting it ; he ever
lives to make intercession.
Love him as he is a prophet. To discover himself, to make known his
will, to shew the way to life, as ready to guide you by his counsel.
Love him as a king. One who will rescue you from your spiritual ene
mies, subdue your iniquities, conquer your hearts for himself, bring you
under his government, so as in all to make you more than conquerors.
Love him in all ways : those wherein he proceeds towards you, and those
wherein you should walk with him ; the former, whether they be pleasing or
afflictive. When his ways are apparently mercy, the goodness, the sweet
ness of them should command love from you, Cant. i. 3, Ps. i. 16. When
46 THE LOVE OF CHRIST. [EPH. V. 2.
they are afflictive, they are mercy too, though sense will not always let you
discern it. There is love in them, when they make you smart, such love as
made the apostles triumph: Rom. viii., 'In all these things we are more
than conquerors.' Why more than conquerors ? Because the love of Christ
was in them. Yea, when there is some anger in them, there is love also,
Rev. iii. 19. We are slow to believe this, and that may be the reason it is
so oft repeated in the Old and New Testament, Prov. iii. 11, Heb. xii. 5.
As he shewed his love by being afflicted for us, so also by afflicting us.
And that love he shews should engage us to love him, even in the furnace
of affliction, there should our love to Christ flame out, even when the waves
and the billows go over us. The opposition should fortify love, many waters
should not quench it.
And love him too in the ways wherein we should walk with him, — the
ways of holiness, self-denial, mortification. These are not grateful to the
flesh ; but they are the ways of Christ, the ways of him that loved us. And,
therefore, he made them our ways, and leads us into them, because he loves
us ; and, therefore, in despite of our corruptions, they should be lovely to
us. They should be ' ways of pleasantness,' because they are ' paths of
peace,' Prov. iii. 17. His commandments are the paths of life, none of
them should be grievous. It is the yoke of Christ, his burden which seems
heaviest : he lays it on us, because he loves us ; and shall not that consi
deration make it light and easy ? When he came into the world for us,
if he had declined that which was grievous to flesh and blood, that which
was difficult, and expensive, and hazardous, and meddled with nothing for
our sakes but what was cheap, and easy, and safe, and pleasing, oh what
had become of us, our redemption had never been effected ! Oh, but his love
to us made him count nothing too costly, too difficult, too grievous ! Let
us likewise shew our love to Christ, in counting no part of his ways, no part
of our duty, too hard, or too expensive, or too hazardous, or too grievous.
How can we say that we love him, if we be so disaffected to any part of the
good, and perfect, and acceptable will of Christ, who loved us ? Let us
resolve to subdue our own wills, to cross our carnal inclinations, to quit our
worldly interest, to oppose our own humours ; to follow him in painful, and
costly, and reproached, and hazardous services ; to abate him nothing of
what he expects, to spare ourselves in nothing that he requires of us. Then
shall we shew that we love him indeed, and find that he loves us ; other
wise we are in danger to be found no better than pretenders to Christ and
his love, and such as he will not know, nor own.
Love him in his people. In them all who have anything of his image and
likeness, however sullied with weaknesses and infirmities, or blotted with
distasteful carriages, or soured with the crabbedness of an unhappy temper,
or varying from you in some particulars of practice or opinion, 1 John iv.
10, 11, 20, 21 ; say not, they are cross, and froward, and peevish, and
selfish, and every way unworthy, and every way disobedient ; how can I love
such ? Oh, but might not Christ have said this of you, and much worse ?
If he had refused to love you on this account, what had your condition been ?
And if he would not be hindered from loving you, when there was unspeak
ably more in you to forbid his love, shall some little things (little in com
parison of what Christ might have objected against you), how great soever
you think them, hinder you from loving Christ in his members ? Say not,
I cannot think them his members, they are so unlike him ; for if you look
well into your own hearts and ways, may not you see much to make you think
yourselves not like him ? May not Christ see therein much more to make
him judge you very unlike ? Take heed you venture not to dismember
EPII. V. 2.] CHRIST'S SACRIFICE. 47
Christ, out of any little pretences or prejudices. He will take it better at
your hands to love those as his, who are not, than not to love any who are
his indeed, though they seem not so to you. You love not Christ, if you
love not his people ; and if you love not him, you cannot expect love
from him.
He gave himself for us. The next thing considerable in the text is the
expression of Christ's love ; he gave himself for us, &c. To open this, and
offer it to you distinctly and clearly, take notice of the several words and
parts of the expression.
1. He gave. Gifts are expressions of love. We judge of love by the
quality or value of the gift. He that loves heartily gives freely, and he that
loves much gives much, if he have much to give. We conclude with reason
that he who gives us things of great value, and gives freely, loves us answer-
ably, has a great love for us. Now what did Christ give ?
2. He gave himself, nothing less than himself ; and that is more, incom
parably more, than if he had given all the angels in heaven, all the treasures
on earth for us ; more than if he had given all the works of his hands. It
is more than heaven and earth together ; as much more than the whole
world as the whole world is more than the drop of a bucket, and the small
dust of the balance ; for the disproportion is greater betwixt the Son of God
and the whole world, than betwixt the whole world and the drop of a bucket.
The small dust of the balance is^as nothing to the universe, and the universe
is as nothing compared with the Son of God. And it is himself that he gave ;
not so little a thing as the whole creation, but, that which is infinitely more
and greater, himself. That word comprises more than ten thousand worlds
amount to.
It is exceeding much that the apostle says is given us ; and it will appear,
if we view the several parcels of the gift, in the account we have thereof,
1 Cor. iii. 22. Not only Paul, &c. ; not only life and death, but the world ;
not only the world, but that which is to come, things present and things to
come. No less than two worlds ! Could the heart of man desire more ?
Oh but he has given more, infinitely more ! When he gave himself, he gave
more than ten thousand worlds. All is yours. Ay, but that all, and the
great contents thereof, are nothing compared with himself, and he gave no
less than himself.
3. How did he give himself ? He did not give himself as we are wont to
give, nor did he give himself as he gives other things. But as the gift was
extraordinary and transcendently great, so was his way of giving it. As the
greatness of the gift, so the manner of giving it, expresses a great, a trans
cendent love. He gave himself, not in the common way of giving ; but, as
the text shews, his giving was an offering of himself. ' He gave himself an
offering for us.' But then,
4. How did he give himself as an offering for us ? What kind of offering
did he make himself? There are several sorts of offerings mentioned in
Scripture. We meet with offerings that were not sacrificed, and also with
offerings that were sacrificed.
Offerings that were not sacrifices. Such were the persons and things which
were devoted or dedicated unto God for the service of the tabernacle and of the
temple. Thus the vessels and utensils given up and set apart for the service
and ministration under the law are called offerings, Num. vii. 10, and those
offerings are specified, ver. 18, &c. Silver chargers, bowls, and spoons ;
and not only things, but persons are called offerings when set apart ; for thus
the legal ministry, Num. x. 10, 11, 13. The other sort of offerings were
48 CHBIST'S SACRIFICE. [Epn. V. 2.
sacrifices, such as were offered so as to be consumed and destroyed, and to
be deprived of life, if they were things that had life. So that there is a
great difference betwixt these offerings : the former were offered so as to be
preserved, the latter were offered so as to be killed or consumed. For that
is the true notion of a sacrifice ; it is an offering daily consumed. And such
an offering was Christ, such an offering as was a sacrifice, as the text shews.
He gave himself to be sacrificed for us. ' He was led as a lamb to the
slaughter.' He was slain, and his blaod shed and poured out. It had been
much for the Son of God to give himself for us as an offering in any sense,
though not one drop of his precious blood had been shed, though he had not
suffered in the least. Oh what manner of love was it, that he would offer
himself as a sacrifice for us ; that he would be slain, and so far destroyed for
us as the sacrifices who lost their lives in the offerings ! But,
5. What kind of sacrifice was it? There were several sorts of sacrifices
under the law. They are commonly .reduced to two heads.
(1.) Some were eucharistical, sacrifices of thanksgiving, offered as thank
ful acknowledgments of deliverances, or other mercies obtained.
(2.) Others were propitiatory, sacrifices for expiation, to make atonement,
to expiate guiltr and procure pardon and reconciliation. Now Christ offered
himself a sacrifice, not of thanksgiving ; none have entertained, or can give
any reason, for such a conceit. But he gave himself for us a sacrifice for
expiation, to expiate the guilt of our sin, to procure pardon, and make our
peace with God. And this appears by the phrase which the apostle here
uses to explain and illustrate it ; it was offered to God for a sweet-smelling
savour, which is an expression by which propitiatory sacrifices are wont to
be described in Scripture. In the first place, where we meet with it, it is
applied to Noah's sacrifice, Gen. viii. 21. This was a sacrifice for propi
tiation ; for upon the offering it the Lord declares himself appeased, and
that though the imaginations of man's heart be evil, yet he will not again
curse the earth ; which words express that God was atoned with the sacrifice
which Noah offered. The word signifes a ' savour of rest ; ' for though the
Lord was moved with anger against the world, so as to bring a deluge upon
it, yet now he would rest from his anger, his wrath did cease. And this is
the proper effect of a propitiatory sacrifice, when it prevails and is accepted.
And elsewhere also these sacrifices for expiation are set forth by this expres
sion, Lev. i. 9, 15, 17. That the sacrifices or burnt- offerings prescribed in
this chapter were piacular is plain, ver. 4. To make atonement was the
proper end and design of sacrifices for expiation.
The Socinians, [who] will not upon any terms allow the death of Christ to be
such a sacrifice, and so strive to illude* every text which we allege to prove
it, do use this evasion here. They say the phrase is used of free-will
offerings ; these are the sacrifices which are commonly said to be a sweet
savour. But there is no reason in this, for sacrifices for expiation were free
will offerings, as much as those for thanksgiving ; and those sacrifices par
ticularly which I have instanced and proved to be piacular, viz., that of
Noah ; for it was not offered at a time determined by God, for anything
appears, and that is it which makes the difference between free-will offerings
and the solemn stated sacrifices. And for those, Lev. L, the text is express,
ver. 8.
Or if they should allege that this phrase is applied to peace-offerings, yet
this would not serve their turn ; for peace-offerings for the congregation had
something of expiation in them, Lev. xxxv. 16. And this appears, not only
because what is required in propitiatory sacrifices is found in peace-offerings,
* Qu. 'elude?'— ED.
EPH. V. 2.] CHRIST'S SACRIFICE. 49
viz., the slaying of the beast, the sprinkling of the blood, and the consuming
some part of it upon the altar, Lev. ix. 18, 19, but also because what is
proper and ascribed to sacrifices designed for expiation is ascribed to peace-
offerings, Ezek. xlv. 15, 17, where peace-offerings, amongst the rest, were
to make reconciliation for the people ; and this is the proper and special end
of sacrifices for expiation. To turn away the Lord's anger, and appease his
wrath, was the main design of propitiatory sacrifices. And David, when the
Lord's anger was kindled and consuming the people, he offers peace-offerings,
2 Sam. xxiv. 21. And this was the issue of it, the plague was stayed,
God's anger was appeased, ver. 25. So that, whatever the Socinianists
object against the text, who, by denying the death of Christ to be a propi
tiatory sacrifice, would raze the foundations of all our hopes and comforts in
the gospel, we have made it clear and firm, that the sacrifice which the text
says Christ offered for his people in offering himself, was a sacrifice for ex
piation.
Obs. Christ offered himself a sacrifice of expiation for his people.
To give you distinctly the evidence which the Scripture affords for this
great and fundamental truth, take it in these severals.
1. He offered himself, Heb. vii. 27 ; 'He offered up himself,' Heb. ix. 14
and 28.
2. He offered himself a sacrifice, 1 Cor. v. 7, Heb. ix. 26. Those things
which were necessary and requisite to a real and proper sacrifice concurred in
this sacrifice of Christ.
(1.) The person offering was to be a priest; it was the peculiar office of
the priest under the law, Heb. v. 1. So Christ, that he might offer this
sacrifice, was called to that office, and made an high priest, ver. 5, 6, 10.
(2.) The things offered were to be of God's appointment, otherwise it had
been, not a true and acceptable sacrifice, but will-worship ; and no more a
sacrifice in God's account than the cutting off a dog's neck, or offering
swine's blood, as appears by the laws given by God to Moses concerning free
will offerings, Lev. i. In the free-will offerings, though the precise time for
offering them was not determined, yet things to be offered were appointed.
So that what* Christ offered was appointed and prepared by God, Heb.
x. 5. He prepared him a body, that he might offer that for a sacrifice; and
that he offered, ver. 10. It was a living body that he prepared for him, a
body animated, enlivened with a soul, which soul was separated from his
body in the offering ; and therefore he is said to make his soul an offering,
Isa. liii. And soul and body constituting his human nature, and making up
himself, he is said to offer himself, Heb. ix. 26, 14.
(3.) That which was offered for a sacrifice was to be destroyed. This is
essential to a sacrifice ; it is oblatio rite consnmpta, an offering duly con
sumed. Those things that had life, that they might be offered as sacrifices,
they were killed, and their blood poured out ; and the other parts of them,
besides the blood, were burned, either wholly or in part.
Thus was Christ sacrificed ; his dying and bleeding on the cross answered
the killing and bloodshed of the Levitical sacrifices, and his sufferings (ex
pressed by the pains of hell) were correspondent to the burnings of the sac
rifices, Heb. xiii. 12, 13 ; his sufferings without the gate are held forth here,
as answering the burning of the sacrifices without the camp.
(4.) The person to whom they were offered was God, and him only.
Sacrificing was a divine honour appropriated to God. To offer sacrifice to
any else was gross idolatry, Heb. v. 1. What were those things, ra
* Qu. ' So what'?— ED.
VOL. III. D
50 CHEIST'S SACRIFICE. [EpH. V. 2.
rev ©EOV ? Oblations and sacrifices. And this sacrifice Christ offered unto
God, Heb. ii. 17. He performed the office of a merciful and faithful high
priest, in offering to God what belonged to him. What were those things ?
Why, such as made reconciliation, i.e. in offering to God a propitiatory
sacrifice.
The Socinians will have Christ to offer this sacrifice, not to God, but to
us, that they may deny it to be a real and proper sacrifice. But here they
offer plain violence to Scripture ; the text is express, he offered to God, not
to us, Heb. ix. 14.
By these particulars we see, that what was necessary to constitute a real
and proper sacrifice is found in this sacrifice of Christ.
8. He offered himself a sacrifice of expiation. And this is it I intend to
insist on. That his death was such a sacrifice may be made evident in general
by this one consideration, that the propitiatory sacrifices under the law were
figures and shadows, whereby this great sacrifice of Christ was typified ; for if
the figures and shadows had something of expiation in them, that which was
the substance of them, and was typified by them, must have it also, else there
would not be so much in the substance as in the shadow, and the thing
typified would not answer that which prefigures it, nor would the things
which the Lord appointed to resemble one another bear a resemblance.
Now, that those sacrifices under the law did prefigure and shadow out this
great sacrifice of expiation in Christ's death, appears, because the apostle de
clares them to be figures and shadows, Heb. ix. 9 and x. 1. Those expia
tory sacrifices had some resemblance of this, as the shadow has of the body,
though obscure and imperfect ; they were but shadows, the substance and
perfection of expiation was in the sacrifice of Christ, Col. ii. 17.
And if we come to particulars, and view the several sorts of them under
. the law, we may find, that whatever sacrifices were then offered to mate
expiation, they all prefigured and signified this of Christ. And we have
ground to conclude so, from other places of Scripture, applying them to this
great sacrifice. Vid. Sermon or Homily 58.
And let not this discourse seem tedious to you, or not worth your best
attention here, or your serious consideration in private, for there is scarce
any subject I can insist on either more profitable or more necessary ; for
without understanding this point I am upon, that Christ is a sacrifice of ex
piation, you cannot fully understand either the law or the gospel. We shall
but understand the law as the blind Jews do, who, in all the laws about
sacrifices, see nothing of Christ ; and we shall but understand the gospel as
the Socinians do, who quite deface and utterly subvert it.
I have given you some evidence in what is already said, that Christ in his
death gave himself for his people, not only a proper and real sacrifice, but
also a sacrifice for expiation.
I proceed now to some particulars, which will both explain and confirm
this weighty point, and withal clear up divers main truths of the gospel, of
very great consequence for our comfort and establishment ; which, for some
seeming difficulty and obscurity in them, are mistaken by some and rejected
by others, though the gospel itself signify little to us without them.
If this point, Christ's being a propitiatory sacrifice for us, were well un
derstood, there would remain little or no difficulty concerning our sin being
imputed to Christ, or satisfaction made by him for us, or the imputation of
that satisfaction to us, or his performing it in our stead.
All these, and others of this nature, would be clear, so as to be entertained
and believed without doubt or difficulty, if this was but clear, that Cluist
gave himself a sacrifice for expiation.
EPH. V. 2.) CHRIST'S SACRIFICE. 51
And this I shall endeavour to make plain to you, by shewing in some par
ticulars that whatever is essential to a propitiatory sacrifice, and is required
in such a sacrifice under the law, is to be found in the sacrifice of Christ.
But let me first premise this one thing : by the judicial law (which was to
the Jews their civil or statute law, hy which they were governed as a com
monwealth or body politic) corporal death was the penalty of all disobedience
to God, Deut. xxvii. 26. The curse is death, death corporal in the civil or,
political sense of it ; death eternal in the spiritual sense, as the apostle
applies it, Gal. iii. 10. Now, the Lord, who was the King and Lawgiver of
Israel, relaxed the laws as to many offences; and instead of the corporal
death of the person offending, accepted of the death of a sacrifice.
Let this be minded and remembered all along ; for much of what follows
will be mistaken, or not well understood without it. And so I go on to the
particulars mentioned, which will shew that the sacrifice of Christ was fully
correspondent to the propitiatory sacrifices under the law, in all points that
are essential or necessary to such a sacrifice.
1. The sin of the offender, whether a particular person or the people, was
laid upon the sacrifice, imputed to, or charged on it. The sin of the offerer
was in a manner transferred to the sacrifice, so as it became responsible for
it, and was made liable to answer or suffer for it, as if itself had contracted
the guilt. As when the debt is charged on the surety, or he takes it on
himself, he is as much obliged to pay it, to be answerable for it, as if himself
had contracted it. The sacrifice was looked on as under guilt, and treated
as a guilty thing ; not as having sinned, but as if it had sinned.
Hence the word used for such a sacrifice does signify sin itself. And the
sacrifices are said to bear the iniquities of the people, Lev. xvi. 22, and
x. 17, because the people's sins were laid on them. For this we have further
evidence, by their laying hands on the head of the sacrifice, Lev. i. 4, iv. 4.
And it is observed, that in all the propitiatory sacrifices for the whole con
gregation this rite was used, and in no sacrifices for them, but those. And
because all the people could not lay on their hands, some other representing
them did it for them ; sometimes the elders, Lev. iv. 15, 2 Chron. xxix.
22-24, sometimes the high priest, Lev. xvi. 21. When they laid their
hands on the sacrifices, they confessed their sins over them. This the text
calls a putting their sins upon the head of the sacrifice. Hereby was signi
fied, as the Hebrew doctors observe, that the iniquities of the people were
laid upon the head of the sacrifice, and the guilt transferred from themselves
unto the victim that was sacrificed for them. Hereupon the scape-goat, and
all those sacrifices, whose blood was carried unto the holy place, and whose
bodies were burnt without the camp, because the sins of the people were
laid on them, they were looked on as if they were polluted and defiling
things, and accounted execrable and polluted ; insomuch, as those who did
but touch them, contracted such pollution, that they were not to be admitted
into the congregation till they were purified, Lev. xvi. 26, xxviii. 24. The
Hebrew doctors say* this was the reason, because the scape-goat and those
other sacrifices were charged with so much guilt, such a multitude of sins
being laid on them.
And as sin was charged upon the legal sacrifices and imputed to them,
so was our sins charged upon Christ, the great sacrifice, and imputed to
him, 2 Cor. v. 21. The righteousness of God here is the righteousness of
him who is God, the righteousness of Christ, that righteousness which he
performed in being obedient unto death. What is said of Christ's right-
« Vid. Outram, 271.
52 CHRIST'S SACRIFICE. [Epn. V. 2.
eousness in reference to us, that is said of our sin in reference to Christ ; we
are made righteousness, he is made sin. But how was his righteousness
made ours, how was our sin made his ? Why, by imputation only. We
were far from being righteous in ourselves, but his righteousness is imputed
to us. He was far from being a sinner, but our sin was imputed to him.
But what is it to be imputed ? If we will speak exactly of this, we must
speak differently of them, according to the different nature and quality of the
things imputed, which are good or evil. That which is evil, is said to be
imputed to us, when it is charged on us. Good is said to be imputed to us,
when it is accepted for us. When evil is said to be charged on any, so as
he is to suffer for it, though he committed it not, we say it is imputed to
him. And when good is accepted for another, so as he has the advantages
of it, though he performed it not, but another for him, and in his stead,
then it is said to be imputed to him.
Thus the righteousness of Christ is imputed to us, when it is accepted for
ns, so as we are entitled to the advantages of it, though we performed it not,
but Christ in our stead. And thus our sin was imputed to Christ, when it
was charged on him, so as he was to suffer for it in our stead, though we
only committed it. And thus was sin imputed to sacrifices under the law, in
that sin was charged on them, so as they were to suffer for it, though they
were not the transgressors.
So a debt is imputed to a surety, when he takes the debt upon himself,
and is thereby obliged to pay, though he never contracted it.
And this not only clears the nature of the act, but also the justice and
equity of it. It may seem unjust, that one who is innocent should be
charged with the sins of another. But there is indeed no unrighteousness
herein. It was the righteous act and appointment of God, that the sins of
the people should be laid on the sacrifice ; and it was his act and appoint
ment, that our sins should be laid on Christ the great sacrifice. And there
is no unrighteousness with God in this act, more than in the other ; to say
nothing that the practice of the world justified it in all their particular sacri
fices. Nay, there is more to be pleaded for charging sin on Christ, than in
that of the other legal sacrifices ; for volenti non fit wjuria, there is no
injury where there is consent. But sin was laid upon the other sacrifices,
when they were not capable of consenting to it. But Christ gave his consent
to have our sins laid on him. The Lord laid on him the iniquity of us all,
but he was willing they should be laid on him ; and it was in reference
hereto that he said, Heb. x. 7. He himself bare our sins, he took upon him
the burden of our guilt freely. It was his own voluntary act, so there was
no more unrighteousness in it, than in charging the debt upon the surety,
•who freely and out of choice takes a debt upon him and thereby engages him
self to discharge it. Never did any surety so freely charge himself with a
debt, as Christ charged himself with our sins.
It may be objected, that, if our sins were charged on Christ and laid upon
him, then he was under guilt ; and the most innocent Son of God, who was
holy, harmless, and separate from sinners, who did no sin, neither was guile
found in his lips, must be counted a guilty person ; nay, the most guilty of
all others, as having upon him the sins of all his people.
I answer, there are two sorts of guilt ; a culpable and a penal guilt. He
is under culpable guilt, who himself committed the offence. He is under
penal guilt, who is obliged to suffer for the offence, though he committed it
not : for this guilt is no more than an obligation to punishment. Now
Christ, as our sacrifice, was only under this penal guilt. The offences that
he was charged with were committed by us, not by him ; only by undertaking
EPH. V. 2.J CHRIST'S SACRIFICE. 53
to be a sacrifice for us, lie came under an obligation to suffer for us, as if he
had sinned, though we only were the transgressors.
And thus it was in those legal sacrifices, which were shadows of Christ.
We need go no further to clear it. In them it appears that these two sorts
of guilt may be separated ; so that he who is not culpably guilty, may be
penally guilty, and may justly suffer, though he did not personally sin : for
those peculiar* sacrifices, the sins of the people being laid on them, were under
penal guilt, and did justly suffer as if they had sinned ; and yet they were
not culpably guilty, for they neither had sinned, nor were capable of sinning.
And in respect of this penal guilt, it may be granted that it was under
more guilt than any, as the sacrifice for the whole congregation was under
more guilt, being charged with more sin than any sacrifice offered for a par
ticular person.
The text insisted on is a sufficient proof of this point. Christ was ' made
sin for us.' Those who hereby understand a sacrifice for sin, say the same
thing in consequence that I have said, for if Christ was made a sacrifice for
sin, that must be granted of him which necessarily belongs to every sacrifice
for sin ; that the sin of those for whom it was offered was laid on it, or,
which is all one, imputed to it.
This is also signified by those scriptures, where Christ is said to bear
our sins, Isa. liii. 6, 11, 12, Heb. ix. 28, 1 Peter ii. 24. For the bearing
of our punishment is hereby commonly understood.
Yet his being charged with our sin must necessarily be included ; for'our
punishment could not have been justly inflicted, nor would his sufferings
have been penal, but that our sin was charged on him, or imputed to him.
For punishment is never duly inflicted, but where sin is some way charged.
2. The penalty due to the transgressor under the law was inflicted on
the sacrifice offered for him. The sinner deserved temporal death and
destruction ; and the sacrifice was slain or destroyed. So it was with the
sacrifices for the hish priest and the whole congregation. A bullock is ap
pointed to be brought as a sin-offering for the high priest, and that was to
be killed, Lev. xvi. 11 ; a goat was the sin-offering for the people, and that is
ordered to be killed, ver. 15 ; and the scape-goat, sent into the wilderness,
was so sent in order to its destruction one way or other.
So it was likewise with sin-offerings for private persons. If it was a
lamb or a kid, they were killed, as other beasts offered for sacrifice, Lev.
v. 6 ; if they were turtle-doves or young pigeons, their heads were to be
wrung off from their necks, ver. 8 ; and when not able to bring doves and
pigeons, they were to offer fine flour, and this was to be consumed, a hand
ful of it was to be burnt, vers. 11, 12.
The sinner deserved to be killed or destroyed, that was the penalty due
to him by the law ; and so the sacrifice that was offered, and thereby
suffered for him, was killed or destroyed. The transgressor's sin being
transferred to the sacrifice, and laid on it by the institution of God, signified
by the imposition of hands on the head of the sacrifice : hereupon being
supposed to be under guilt, and guilt being an obligation to punishment,
the sacrifice was obliged to suffer, and did suffer, the penalty which the
offender deserved.
This is further cleared by the words which they used when they brought
a sacrifice : Let this be TPBD, my expiation ; the meaning of which, as they
generally agree, is this, What evil I have deserved, let it fall upon the head
of my sacrifice.
Thus it was with propitiatory sacrifices, or sin-offerings under the law.
* Qu. ' piacular ' ? — ED.
54 CHRIST'S SACRIFICE. [Epn. V. 2.
And thus it was with Christ the great sacrifice, shadowed out hy them ; and
thereby it is manifest that he was such a sacrifice. The punishment which
was due to otor sins was inflicted on Christ; he suffered what our sins
deserved, 1 Peter ii. 24. As the sacrifice bare the sin of him for whom it
was offered, and thereupon bare the penalty due to him, so Christ bare the
sins of his people, and thereupon bare the punishment due to their sins.
This expression includes both ; both his taking our sins upon him, which
sins were the meritorious cause of punishment, and his bearing the punish
ment, which was the effect of our sins, that which they deserved. The
sacrifices, by having the sins of the people laid on them, became liable to
undergo the penalty, and did actually undergo it. So Christ, by taking our
sins on him, became liable to the punishment, and did actually suffer it.
We have them joined together, Isa. liii. 12. As the life of the sacrifices
was poured out unto death in the pouring out of their blood, so was Christ's
life poured out in the shedding of his blood.
And why was his life poured out, and death inflicted on him ? Because
he was reckoned amongst transgressors, our transgressions being laid on
him by the will and counsel of God. He was reckoned amongst transgressors,
not by the Jews only, but by God himself. The Jews reckoned him a
transgressor upon his own account ; the Lord reckoned him so upon our
account. And so he bare the sins of many; he having taken our sins, bare *
the punishment of our sins. This is plainly expressed, ver. 5. As the
sacrifices were wounded and slain for their sins for whom they were offered,
so was Christ wounded, and bruised, and killed for the transgressions of his
people. What the sacrifice suffered, was the punishment due to the offender
for whom it was offered ; so what Christ suffered was the punishment which
the transgressions of his people deserved. These expressions here used by
the prophet, are proper to sacrifices for sin, and so applied to Christ as such
a sacrifice, ver. 10. He was wounded, he was punished for our transgres
sions, in making himself an offering for sin.
The Socinians would have no more understood by these phrases of Christ
bearing our sins, but only that he took away our sins; and so no more than
when God the Father is said to take sin away. But the expressions here
used will not endure such a sense. For the Father takes away sin so as
not to suffer for it ; but it is plainly expressed here, that Christ so bare our
sins, as to suffer for them. He bare our griefs, our sorrows ; he was
wounded, bruised, he poured out his soul unto death, he was offered up, he
bare our sins as a sacrifice. The punishment due to our sin was suffered
by him, as the penalty due to transgressors was inflicted on the sacrifice.
3. The sacrifice under the law suffered instead of the sinner. There was
a substitution of the sacrifice in the room of the transgressor. This is evi
dent by the former head last insisted on ; for to suffer in one's stead, is
nothing else but to suffer for another what himself should have suffered.
Observe what it is to be in one's stead ; for not only the doctrine of the
law concerning piacular sacrifices, but the great doctrines of the gospel con
cerning Christ's satisfaction and our justification thereby, depend on it, and
will be mistaken, or not understood without it. To be punished in another's
stead, is to undergo for him the punishment due to him, that he may escape.
And so the sacrifice did ; when the transgressor deserved death, the sacrifice
suffered death for him, that he might not die. Thus the sacrifice died in
his stead, the life -of it went for his life. That there was such a substitution
of the sacrifice in place of the offender, the life of the sacrifice being taken
away instead of his life, is apparent also in Scripture, Lev. xvii. 11. The
life is in the blood, the blood is the vehicle of life ; when the blood goes,
EPH. V. 2.] CHRIST'S SACRIFICE. 55
the life goes; and because the life is in the blood, therefore was it given for
atonement for them that they might not die. And so the blood, which is
the life, being offered to save their life, the life of the sacrifice went instead
of the life of the offender.
So the Jewish writers understand it, who yet will understand nothing of
Christ in their sacrifices. When, say they, the guilty person deserved that
his blood should be shed, and his body should be burned, the Lord in mercy
accepted of a sacrifice as a thing substituted in his room ; so that the blood
of the sacrifice was shed instead of his blood, 1^1 J"inn 1O1, and the life of
the sacrifice went instead of his life, B>BJ nnn ^23. Vide Outr. 274, Bux-
torf. in Stilling. 359.
And whereas, when they brought a sin-offering, they were wont to say,
Let this be my atonement, TTIB2 ; it is all one, they tell us, as if he had
said, Let this be substituted in my stead.
Answerably, Christ suffered in our stead ; and it is so plain, by that sub
stitution in the other 'sacrifices, that we need wish for nothing more to
make it clearer. Those that will grant him to be a sacrifice, do not leave
themselves the least reason to doubt but he suffered in our stead, and not
only for our good and advantage.
When he made himself, his soul, an offering for our sin, he was substituted
in our room ; he died and suffered, not only for us, but in our stead. For
to suffer in our stead, is nothing else but to^suffer what we deserved to suffer,
that we might escape. And thus he suffered ; he did undergo what was due
to us, that it might not be inflicted on us.
That he bare the punishment due to us, is sufficiently proved in the former
head. And there needs no more to prove that he suffered in our stead, to
those who will understand what it is to suffer in our stead.
The nature of a piacular or propitiatory sacrifice requires this. The
sacrifice was always supposed to suffer instead of those for whom it was
offered. The Scriptures declare this, the Jews acknowledge it, the heathen
did not question it. None can deny it in reference to Christ, but those who,
against all evidence of Old and New Testament, will deny that Christ was
such a sacrifice.
But besides, there is abundant evidence in Scripture that he suffered in
our stead, Rom. v. 6, 1 Peter iii. 18. In that he suffered for sin, he
suffered as a sin offering, and that was instead of the sinner, the just for
the unjust, as the innocent sacrifice instead of the unrighteous transgressor,
so 1 Peter ii. 6, Mat. xx. 28. As the life of the sacrifice was a ransom for
the life of the transgressor, i. <?. instead of his life, Xurgov, the word here used
is the same with the Hebrew, "IS3, which is the word in use amongst the
Hebrews for a propitiatory sacrifice, Mat. xxvi. 28. He speaks of his
blood, just as of the blood of a sacrifice for sin. Such a sacrifice for the
whole congregation, the blood of it was shed for many, it was shed instead
of many. It was shed that they might be forgiven, and that is here for re
mission of sins. Not only the words here used in these Scriptures, V-TTSP
and dvrl, but the things spoken of and referred to, do declare a substitution
of Christ in the place of sinners, and that he died and suffered in our stead ;
even as the proper sacrifice for expiation died and suffered instead of those
for whom they were offered.
Finally, in all those places wherein Christ is said to die for us, since he
died as a sacrifice, the sense must necessarily be the same, as when the
sacrifice died for a sinner ; but the word /or, here, in the sense of the Jews,
of the Gentiles, of all the world, is to die in the stead of the sinner.
4. The sacrifice made satisfaction to God for the sinner. Both the words
56 CHRIST'S SACRIFICE. [Epn. Y. 2.
and "ISO, used in the Old Testament for expiatory sacrifices, and ex
piation by them, do import satisfaction; so Gen. xxxi. 39, ' I bare the loss,'
i. e. I made it good. The word is Ntin, which, in other places, is to expiate
by a sacrifice ; the sense is here, I did make the satisfaction for it ; for to
make good what is lost, is to make satisfaction for it. So 2 Sam. xxi. ver.
3, ' "What shall I do to satisfy you ? wherewith shall I make atonement ? '
both expressions signify the same thing ; to make atonement, is to make
satisfaction, "IS3N, wherewith shall I atone, i.e. wherewith shall I satisfy ?
The word is, in other places, wherewith shall I atone or expiate ? the sense
is here, wherewith shall I make satisfaction ?
And in our translation, the same word which, in some places, is atone
ment or expiation (which is the proper effect of propitiatory sacrifices), is in
other places satisfaction, and so rendered, Num. xxxv. 31 32 ; ye shall take
no "123, no sacrifice for expiation shall be offered in this case. That sacri
fice which would make satisfaction in other cases, shall not be accepted for
satisfaction in this. To satisfy for another, is to undergo for him the
penalty of the law, incurred by his transgressing it ; it is the suffering the
punishment which his sin deserves.
The offender under the law had deserved death, temporal death (that
was the penalty of the law, speaking, as we do now, of civil guilt) ; this death
was inflicted on the sacrifice which died for him. So the law had its exe
cution upon the sacrifice instead of the sinner, and justice was satisfied, this
being what it required.
There was mercy in appointing and accepting the sacrifice for the sinner.
But justice had satisfaction too, in that the penalty of the law was so far
inflicted.
More distinctly, there are several things required, that satisfaction may
be made by sacrifice.
That which is satisfactory in this case, must, 1, be some affliction and
suffering. 2. Not only so, but the suffering must be penal ; not any kind
of affliction or calamity, but something threatened by the law, and deserved
by the sinner. Justice, that it may be satisfied, requires the execution of
the law ; and therefore to satisfy justice, not only that which is afflictive
must be suffered, but the penalty of the law must be inflicted, or what is
equivalent to it; it must be something penal. 3. Not only so, but it must
be suffered for him, and in his stead by another ; if one suffer for himself,
and on his own account, that can be no satisfaction for another ; he must
suffer for him, and in his stead for whom he satisfies.
Now all these concurred (as was shewed before) in the death of a sacrifice.
1. It was a suffering; the sacrifice was killed, and death is one of the most
grievous sufferings. 2. It was penal, that which the law threatened ; the
penalty of the law was death. 3. This was suffered by the sacrifice, not
for itself or on its own account, but instead of the transgressor.
These particulars may be further cleared by an instance. A murderer
under the law was to suffer death, that was the penalty of the law, Num.
xxxv. 80, and in case he was not put to death, the land was polluted with
blood, and the people liable to suffer for it, ver. 33. But when justice
could not be done upon the murderer, because he was not to be found, the
Lord found out an expedient to satisfy his law and justice, so as the land,
the people should not suffer, Deut. xxi. 1-9. So that, though no satis
faction was to be taken for the life of the murderer, yet here was satisfaction
to be made for the people amongst whom it was committed, that they might
not suffer for it. And this was made by the heifer that suffered, and suf
fered the penalty, was put to death ; and this not on its own account, but
EPH. V. 2.] CHRIST'S SACRIFICE. 57
instead of the people, that they might bo quitted, and blood-guiltiness might
not be charged on them. There was satisfaction made on behalf of the
people by the death and suffering of the heifer ; and therefore the guilt of
innocent blood put away, as the text expresses it, which was the proper
design and effect of satisfaction.
Answerably, thus did Christ our sacrifice make satisfaction to justice for
us ; he suffered, and that which he suffered was penal, and he suffered it for
us and in our stead.
1. He suffered. He was a man of sorrows and sufferings ; his whole life
was a state of humiliation, and his humiliation was a continued suffering.
But near and in his death he was made perfect through sufferings ; there
was the extremity of his sufferings, there he became a perfect sacrifice, Heb.
ii. 9, 10, and v. 9. Christ wanted something to make him perfect in his
office, till he had satisfied his Father's justice ; and this he did, and so was
perfected, by suffering death as a complete sacrifice.
2. What he suffered was penal ; it was that which sin deserved, and the
law threatened.
His sufferings had a respect to sin in the meritorious cause of them ; and
that is plainly signified, as any, but such as will be blind, may see, when he
is said to suffer for our sins. If we will consult with common sense, what is
it to suffer for sin, but to suffer for the desert of sin ? what to suffer for our
sin, but to suffer what our sin deserved ? This he is still said to suffer,
Isa. liii., Rom. iv. 25.
He suffered the penalty of the law, not a mere calamity, but a punish
ment ; for what was the penalty of the law but death ? Gen. ii. 17, and the
curse, Gal. iii. 10. And he suffered death, 1 Pet. v. 6, 1 Cor. xv. 3, not on
his own account, but ours ; not for our good only, but in our stead. And
he was made a curse for us, Gal. iii. 13. The enemies of Christ's satisfac
tion cannot deny, but the curse in the former clause is the penalty of the
law, the punishment which it threatens ; and why it should not be so in the
latter clause, they can give no colour of reason.
3. Thirdly, he suffered this in our stead. We made that plain before.
The mere understanding of the expression puts that out of the question. He
that suffered what, we deserved, that we might go free, did unquestionably
suffer in our stead.
Put all together, and we have clear and unanswerable evidence, that
Christ made satisfaction to divine justice for us. If Christ suffered for us,
and in our stead, did bear the penalty of the law, the punishment due to us,
so that the law had its execution upon him, then did he satisfy justice for
us, and tendered that which it required. But, &c.
Obj. If it be objected that satisfaction is not made, unless the self-same
thing be suffered which the offender did deserve, and which the law threat
ened ; but Christ did not suffer the same thing which was in the sentence of
the law, and our sins deserved. For we deserved eternal death ; and it was
not only the first, but the second death, that the law threatened ; therefore
the death of Christ, which was but the first, but temporal death, did not
make satisfaction to law or justice for us.
Ans. For the making of satisfaction, it is not necessary that what is suffered
for another should be the same thing every way, and in all respects. It will
be enough if it be the same in kind and substance, though it be not just the
same, but only equivalent in other respects and circumstances. And this is
very plain by the matter before us. The sacrifice made satisfaction for
offenders, so that they suffered not according to law ; and for this it
was enough that the sacrifice was put to death, as the offenders should,
58 CHKIST'S SACEIFICE. [Era. V. 2.
though it was not the very same death in all respects and circumstances, not
the same sort of death. The throats of the sacrifices were cut, their bodies
flayed and dissected, and part, or all of them, consumed with fire ; whereas
the malefactors were to be stoned to death, or hanged on a tree, or beheaded.
Here was the same punishment in kind and substance, death, but not the
same sort of death, but very different in circumstances.
4. Whereas it is said, that the second death, eternal death, was in the
sentence of the law, and this Christ suffered not (vide Serm. I. on Rom.
v. 7, and conclude). Satisfaction may be made by the same sufferings in
substance, and equivalent in other respects. So it was in the sacrifices under
the law, and so it was in the great sacrifice in Christ's death.
5. The sacrifice pacified, appeased the Lord, made atonement, turned
away his anger. That was the principal end and effect of expiating sacri
fice, to make atonement, and so expressed in all sorts of them. In sin-offer
ings, whether the matter of them was beasts, Lev. v. 6, or fowl, ver. 7, 10,
or flour, 11, 13; also in trespass-offerings, Lev. vi. 6, 7, it is ascribed to
both of them together, Lev. vii. 7.
Likewise the burnt-offerings, whether the time for offering them was deter
mined, as in their stated solemn sacrifices ; or not determined, but left to
their arbitrament, as in free-will offerings, Lev. i. 4, i. 6, vi. 9.
To make atonement is to pacify, to make his peace with one that was
wroth with him, Prov. xvi. 14. And it is conceived by some, not without
ground, that peace-offerings were for this end ; and therefore they have the
name E'S")^, because the design and effect of them was to make peace between
God and those for whom they were offered. Answerably the word ~>SD, ren
dered to atone, is to appease and turn away anger or wrath, Gen. xxxii. 20.
And this was the end why David offered burnt-offerings and peace-offer
ings, 2 Sam. xxiv. 21, and this was the effect of it, ver. 25.
Sometimes it is expressed by reconciling, or rendering propitious, Lev.
vi. 30. And this is expressed to be the design of burnt-offerings and sin-
offerings, 2 Chron. xxix. 24, and the end of peace-offerings amongst others,
Ezek. xlv. 15, 17. And because the Lord was thereby rendered propitious
or well-pleased, therefore those sacrifices are said to be a sweet-smelling
savour, in the phrase in the text, Lev. i. 5, 9, 13, 17 ; and in Noah's sacri
fice, a savour of rest, because when the Lord is pacified and well pleased,
his anger does rest, Ezek. xvi. 42. Thence these sacrifices are called iXaa-
nxa,, propitiating sacrifices, or propitiatives. So that propitiation, reconci
liation, appeasing, pacifying, and atonement, whereby the end and the effect
of those sacrifices is expressed, are terms of the same import, and signify
the same thing.
Now these same ends and effects are ascribed to the death and blood, i. e.
to the sacrifice of Christ, and expressed by the same terms.
As the legal sacrifices made atonement, and they received it for whom
they were ottered, so did the sacrifice of Christ make atonement, and they
are said to receive it, Rom. v. 11, and that was the death of his Son, ver. 10.
Propitiation is the very same thing with atonement As the Lord was
rendered propitious by those offerings called propitiatory sacrifices ; so is
Christ, by his sacrifice, a propitiation, 1 John ii. 2, i. e. a propitiatory sacri
fice for sin, 1 John iv. 10, Rom. iii. 25, a propitiation through the blood of
his sacrifice. The Lord did not only shew himself propitiated and appeased,
but it was this blood, this sacrifice, that appeased and propitiated him ; as those
sacrifices were not to shew that the Lord was atoned, but to make atonement
or propitiation. And so the mercy- seat, called iXaffrjjgiov (the word here used
by the apostle), by virtue of the blood of the sacrifice, was a propitiatory.
EPH. V. 2.] CHRIST'S SACRIFICE. 59
As the sacrifice did appease and turn away the anger of God, which they
were liable to in reference to the temporal effects of it, as they did paciiy
him and make their peace with him, so by the sacrifice of Christ wrath is
turned away, Rom. v. 9; our peace is made with God, Eph. ii. 12, &c.
By the blood of Christ, the great sacrifice, peace was made not only between
Jew and Gentile, but between God and them, Isa. liii. The chastisement
of our peace, i. e. those scifferings by which our peace was made, he suffered
as a sacrifice that we might have peace with God, Col. i. 20.
And as the legal sacrifices were to make reconciliation for transgressors,
so was the death and sacrifice of Christ, Rom. v. 10, Col. i. 20-22, 2 Cor.
v. 18, 19, and how, ver. 21.
To evade these plain texts, they say the phrases used by the apostles are
for reconciling us to God, not reconciling God to us, and so will have the
reconciliation to be on man's part only, as if none at all were needful on
God's part, when yet it is he that is the party offended ; as though the end
of the death and sacrifice of Christ were only to gain sinners' favour for
God, and not at all to procure God's favour for sinners ; as if it were to
make God's peace with us, and to make our peace with God. But this, as
it is intolerable in the very sound of the expressions, and plainly against
the sense of the phrases in Scripture about reconciliation, Mat., Cor.*
so it destroys the correspondence between the legal sacrifices and this of
Christ. For none will imagine that the Israelites offered sacrifices to turn
away their own anger from God, but to turn away his anger from them.
And these being types and figures of Christ's sacrifice, how can it be ima
gined that the end of it should be to divert men's wrath from God, and not
to divert his wrath from us ? Both were to ' make reconciliation for ini
quity,' Dan. ix., so as sin should not be imputed. Now there can be no
such reconciliation but by pacifying the party provoked by iniquity ; and
whether that be God or man, let the adversaries themselves judge.
6. These sacrifices put away guilt (civil guilt), released the sinner from
the obligation to temporal punishment, procured forgiveness for him. This
was the effect of them when they were accepted, sin was forgiven them for
whom they were offered. And so it is frequently expressed that forgiveness
was the ell'ect of them, whether they were offered for particular persons or
for the whole congregation, Lev. iv. 20, 26, 31, 35, and for the whole con
gregation, Num. xxv. 26.
Sin is loathsome and offensive to a holy God, and so liable to the effects
of his displeasure, which are punishment ; accordingly it is set forth in Scrip
ture as uncleanness, Lev. xvi. 16, as a defilement and pollution, Ps. cvi. 39,
Ezek. xx. 81. Becoming guilty they were defiled ; by contracting guilt, the
sinner defiles and pollutes himself and becomes unclean, and when guilt is
removed, he is said to be cleansed, purged, purified. Answerably, the
taking away guilt by sacrifice is expressed by cleansing, purging, purifying.
By cleansing, Lev. xvi. 30.
By purging, Heb. ix. 13. The blood was sprinkled for that end, and
sometimes with hyssop, Lev. xiv. 6, 7, Num. xix. 6 ; in reference to which,
David begging freedom from guilt, does it in these terms, Ps. li. 7.
By purifying, Heb. ix. 13. And so these expiating sacrifices are styled
by other authors dyv/cr/xa, purifying sacrifices, and KaSa^Tixa, sacrifices for
purgation or lustration ; because they were supposed to purge them from
guilt, to make them clean and pure from that guiltiness which was their
pollution.
And this was the effect of the great sacrifice of expiation in Christ's death.
* Probably the texts alluded to are Mat. v. 24, 2 Cor. v. 19.— ED.
60 CHRIST'S SACRIFICE. [Epn. V. 2.
Thereby we are freed from guilt, and have forgiveness of sins. And it is
expressed in the same terms, to signify that it was procured in the same way
by that grand expiatory sacrifice, John i. 29. How did he take away sins ? As
a lamb sacrificed ; he was the Lamb slain and sacrificed. That is here suffi
ciently intimated, but it is plainly expressed elsewhere, Heb. ix. 26 ; and it
is signified where we are said to have forgiveness by his blood, Eph. i. 7,
Col. i. 14, Rom. iii. 25, Mat. xxvi. 28.
As under the law, so under the gospel, without blood no remission, Heb.
ix. 22. No remission of sin, no expiation of guilt, but by the death and
blood of a sacrifice. And the expiation of guilt, by the sacrifice of Christ,
is set forth in the same terms as the expiation by other sacrifices. It is ex
pressed by the washing, sprinkling, cleansing, purging, purifying, and so
expressed by the same reason ; because sin is an unclean thing in the eye
of an holy God, 2 Cor. vi. 17, Mat. xv. 18, 20. He that contracts guilt
defiles himself; the defiling guilt cannot be done away but by the blood of
this great sacrifice ; this and this alone can wash, and cleanse, and purge,
and purify guilty souls ; these are sacrificial terms, which refer to sacrifices
for sin, and denote the expiation of its guilt. Let me instance in those
several phrases, whereby the Holy Ghost in the New Testament holds
forth the sovereign virtue and efficacy of that precious blood, and inestim
able sacrifice for the taking away our guilt ; hereby you may more clearly
understand both the expressions, and the things what they signify and refer
to. The removing of guilt by the blood and sacrifice of Christ, is expressed
sometimes by washing, Rev. i. 5, and vii. 14 ; by sprinkling, Heb. x. 22,
and xii. 24. The blood of the propitiating sacrifices, on the great day of
expiation, was to be sprinkled on and before the mercy-seat, Lev. xvi. 14, 15.
Hereby might be signified, that this seat, which would otherwise be a throne
of justice, was a mercy-seat, that there was pardoning mercy to be found at
his mercy-seat, which was Christ in a type ; and that through his blood,
signified by the blood there sprinkled. The people, then, were kept at a
distance from the mercy-seat; they might not come and see this blood,
sprinkled. But, says the apostle, ' Ye are come to the blood of sprinkling.'
That which was the mercy-seat in the Old Testament, is the throne of grace
in the New Testament ; and we may come boldly to the throne of grace,
with confidence that we shall find pardoning mercy, through the blood of
sprinkling, by virtue of which it is become a throne of grace, a mercy-seat,
without any veil interposing, without anything to debar us from it. We
may find the expiating virtue of that blood of sprinkling flow freely in upon
our souls for the cleansing of them from guilt. Washing and sprinkling
was in order to cleansing, and that is another word used to signify this great
effect. It is expressed by cleansing, 1 John i. 7, xadaeifyt ; that is ascribed
to the blood of Christ which is proper to sacrifices for expiation. And to
be cleansed from sin, is to be forgiven, ver. 9. Cleansing from guilt is ex
pressed by forgiveness.
By purging, Heb. i. 3, by himself, i. e. by the sacrifice of himself, Heb.
ix. 13, 14. Purging from guilt, i. e. free from all the obligation to eternal
death which wicked works lay on it. When an Israelite committed an act,
to which the law threatened temporal death, his conscience told him he was
liable to death, till the sacrifice appointed for his expiation was offered ; but
thereby he was freed from the obligation, and his conscience freed from the
sense of it.
By sanctifying, Heb. x. 10. Sacrificed* in a sacrificial sense, as expiating
sacrifices do sanctify, i. e. by cleansing from guilt, Heb. xiii. 11, 12. It is
* Qu. 'sanctified ' '? — ED.
EPH. V. 2.] CHRIST'S SACRIFICE. Gl
a sanctifying by his blood, not by his Spirit ; such as is proper to the blood
of sacrifices for expiation, which took away guilt ; whose peculiar efficacy
was not in working holiness, but in procuring forgiveness.
By purifying, Heb. ix. 22, 23, xadocg/£fda/. The sacrifices under the law
did in their way purify from guilt ; but the sacrifice of Christ, as far excel
ling those as heavenly things do earthly, purifies in a far more excellent way.
Use. For information. 1. Hereby we may discover the horrid wicked
ness of the sacrifice of the mass, which yet, with the papists, is the chief
part of their religion. By what we have said of a sacrifice, it will appear
that their doctrine and practice as to the sacrifice of the mass does both de
stroy Christ himself, and destroys the sacrifice of Christ.
That thereby they destroy Christ, the man Christ Jesus, will appear if
you take notice of these three particulars.
1. They teach that Christ, not only as he is God, but as he is man, his
whole human nature, soul, and body, is in their mass sacrament, and there
really and substantially.
To open this a little. In their mass, which they use instead of the
Lord's Supper, after the Epistle and Gospel, and some short collects, they
have a longer prayer, which they call the canon of the mass, in which are
the words of consecration, ' This is my body, this is my blood ;' by virtue
of which words they say, the bread and wine, which the priest consecrates,
loses its substance ; the substance of both vanishes, and the accidents of
bread and wine only remain ; the quantity and quality, the figure, colour,
and taste, and not the least substance of either ; but in the room thereof
the substance of Christ's body and blood is brought or produced. So that
under the forms or accidents of bread and wine, there is really and sub
stantially the whole body of Christ, flesh, blood, and bones, and his soul too.
It is the living body of Christ, his body enlivened with his soul, which the
priest holds in his hands, and puts into his mouth. This monstrous
change, of this substance of bread and wine into the substance of the real
body and blood of Christ, has a monstrous name ; they call it transubstan-
tiation, a change of substance. I pass by the multitude of absurdities, con
tradictions, impossibilities, which they must swallow who believe this, and
which none can digest but those whom the spirit of delusion has bereaved
both of the use of sense and reason. .It is enough for my purpose that they
will have whole Christ to be there, body and soul. And the council of Trent,
of so great authority with them that it is to be reckoned the standard of their
faith, curse those who do not believe this in these words : ' If any shall deny
that in the most holy sacrament of the Eucharist there is contained truly,
really, and substantially, the body and blood, together with the soul and the
divinity of our Lord Jesus Christ, a»d therefore whole Christ ; or shall say
that he is there only in sign, or figure, or virtue ; let him be anathema.'
They will have all to be cursed as heretics, and burnt too, when they are in
their power, who will not believe that whole Christ, soul and body, his
living body, to be in the mass.
2. They determine, and will have it believed as an article of faith, that
Christ is truly and properly sacrificed in the mass ; his body and blood is
there offered, his living body is there made a true and proper sacrifice.
There are some things are called sacrifices, but are not so indeed : they
have not the true nature of a sacrifice, but only some little resemblance,
therefore have the name. So praise, Heb. xiii. 15 ; doing good, ver. 16 ;
giving up our bodies, ourselves, to God, Rom. xii. 1 ; such are called spiritual
sacrifices, 1 Peter ii. 5. They have not the true nature, but only some like
ness of a sacrifice ; and therefore are not truly and properly sacrifices, but
62 CHRIST'S SACRIFICE. [EpH- V. 2.
only metaphorically. But they will have Christ, as offered in the mass, to
be not a spiritual or metaphorical, but a true aud proper sacrifice ; not so
called because of some resemblance, but because it has the nature and
essentials of a sacrifice, and therefore truly and properly so. The Council
of Trent decrees, ' If any shall say that in the mass there is not offered a
true and proper sacrifice, let him be accursed.' They will have it to be as
true a sacrifice as the paschal lamb was, yea, as any propitatory sacrifices
were under the law ; they maintain that it is a propitiatory sacrifice both for
the living and the dead.
3. In every true and proper sacrifice, that which is sacrificed is really de
stroyed. There is all sorts, of evidence for this. It is essential to a sacrifice
to be destroyed. The definition of it declares this ; it is oblatio rite con-
sumpta, an oblation duly consumed. And this is the difference betwixt an
oblation and a sacrifice. That which is offered unto God, and preserved for
holy uses, is an oblation. That which is offered, so as to be destroyed, is a
sacrifice.
Thus it was with all sacrifices under the law ; if they were things without
life, they were some way consumed ; if they were living things, they were
killed, put to death. Thus it was, especially in sacrifices for expiation (of
which sort they will have the sacrifice of the mass to be), when they were for
particular persons, Lev. v. 6 ; when they were for the whole congregation,
the consumption was greater, Lev. xvi. 27.
Nay, this themselves acknowledge, their doctors of greatest repute, not
only Cardinal Bellarmine, but the most eminent followers of their angelical
doctor, determine it to be essential to a true sacrifice, that it be killed, and
put to death.
Put these together. Christ, his living body, is in the mass ; he is truly
and properly there sacrificed ; that which is truly sacrificed, is really killed
and destroyed. The inference from hence is clear as a day the sun shined,
that Christ is really killed and destroyed in the mass. This, many of them
acknowledge in plain terms ; take only the words of Bellarmine, instead of
many others who might be produced. Either in the mass, says he, there is
a true and real killing and slaying of Christ, or there is not ; if there be not,
then there is no true and real sacrifice ; for a true and real sacrifice does
require a true and real killing, because the essence of the sacrifice consists in
the killing of it. Where he not only affirms that Christ is killed in the mass,
but proves it by such an argument as can never be answered by those who
will have the mass to be a real sacrifice. Nor can they possibly find out any
shift, to excuse their killing of Christ in the mass, without denying that it is
a true and real sacrifice ; and if they deny this, they abandon their whole
religion, and must acknowledge that they have no religion at all amongst
them ; for they say, there is no religion at all where there is not such a
sacrifice. Yet this may seem a less inconvenience ; for who would not count
it more tolerable to have no religion at all, than such a one as consists prin
cipally in destroying or murdering of Christ ?
And if they deny this, viz. a real sacrifice, they overthrow the foundation
of their faith and church, the infallibility of popes and general councils, who
have decreed this to be an article of faith, to be believed by all, under pain
of damnation.
And they must acknowledge that they have murdered all those whom they
have put to death, and burnt alive, because they would not believe the mass
to be such a sacrifice.
CHRIST'S DYING FOR SINNERS.
But God commcndeth his love towards us, in that, while we were yet sinners,
Christ died for us — ROM. V. 8.
THE apostle having proved at large that we are justified by faith, in the
former chapters, in this and the following, he draws several instances from
that doctrine. First, for comfort to those that are justified, giving an
account of the several comfortable effects of this privilege.
Ver. 1. Having pardon of sin and title to heaven, hereby we know the
Lord is appeased and reconciled, &c.
Ver. 2. By Christ we have admission to this gracious state in which we
are established, and rejoice in hope of a more glorious condition.
Ver. 8. We not only rejoice in our present happy state, and hopes of
future glory,- but even glory in our sufferings. Tribulation being sanctified,
helps us to the exercise of patience, which, as other graces, grows and is
increased by exercise, &c.
Ver. 4. Experience ; in the exercise hereof we have experiments of the
grace of God in us and toward us, of his favour and our own sincerity,
and this raises and increases our hope.
Ver. 5. That hope which will not disappoint us, especially having our
hearts replenished by the Holy Ghost, with the sense of the love of God in
Christ.
Ver. 6. Which love was herein expressed wonderfully, that when we were
in a state of sin and damnation, without any power to free ourselves from
this misery, in the fulness of time Christ died, even for those who were
without God and opposite to him.
Ver. 7. This was greater love than is to be found amongst men, for if
perhaps one may be found who would die for a merciful, an obliging, an
useful or public- spirited man, yet none can be found that would lay down
his life for any other, though he were a just and righteous man. But who
would die for those that are useless, or odious, as contrary to him, as sinners
are to God ?
But this is the glory and triumph of divine love. Ver. 8. By this the
love of God appeared in its highest exaltation, that when we were so far
from being good or righteous, that we were sinners ; when useless and
impotent, when loathsome and hateful, when enemies and haters of God ;
when there was nothing in us, that might move in Ihe least to love us, when
we were full of that which might oblige him to express his hatred and indig-
64 CHRIST'S DYING FOB SINNERS. [ROM. V. 8.
nation against us, even then he vouchsafed the very highest expression of
love ; then he gave his Son, even then Christ exposed himself to death for
us. Herein both the greatness and freeness of his love appeared, to the
wonder and astonishment of all that duly consider it.
Of the love of Christ in dying, I have spoken on another subject. It is
his death I shall now consider, in these words, which offer this observation.
Christ died for sinners. This is the sum of the gospel, the foundation of
Christianity, the root and spring of all our comforts and hopes, of all our
happiness here and hereafter.
For explication, we shall inquire, 1, what death it was he died ; 2, what
the particle for imports.
As to the former, 1. It was a real death. He died not in appearance,
but indeed ; Christ himself, not another taken for him. An old impostor,
Basilides, in the primitive times, held that it was not Christ who was cruci
fied, but Simon of Cyrene in his stead ; and thence inferred, that none are
to believe in him that was crucified. Mahomet took up the conceit after
him, and delivered it in his Alcoran, that it was not Christ but one of his
disciples that the Jews crucified. This is an impudent fable, against the
types and prophecies in the Old Testament, and the history of the New
Testament, which, with the evidence of miracles too, declares that Christ
himself was really put to death. He gave Thomas a sensible demonstration
that he really suffered, John xx. 25. Hereby Thomas was convinced that
he suffered indeed. And it was death that he suffered. Life is the result
of the union betwixt soul and body. This union was really dissolved, and
the soul separated from the body ; though both, in the state of separation,
continued united in the person of the Son of God.
2. A violent death. It is true he suffered willingly, Heb. x. 6, 7 ; John
x. 18. The sacrifices under the law were led to the altar ; but he offered
himself to those who made a sacrifice of him.
When I call it violent, I mean, it was not natural. The thread of his
life was cut off when nature might have spun it out much longer, Dan.
ix. 26 ; and when he was at the point of death, he did not dismiss his soul
out of the body, as he had power to do, but it was forced out by the pain of
death. The violence which he suffered, destroyed the vital disposition in
the body, which is needful to continue it in union with the soul, and here
upon life did not so much expire as it was expelled. It is true, it was in his
power to have secured himself from that violence ; but having willingly sub
mitted to it, it had its effect upon him, and sooner than upon those who
suffered with him, Mark xv. 44 ; John xix. 82, 83.
3. -A cruel death, full of exquisite pain and torture ; he was crucified.
Tally calls it crudelissimum supplicium, the most cruel punishment. Nails
were forced through the hands and feet, which, being the most nervous, are
the most sensible parts, though least vital. The body was distended upon
the cross with such pains as when all the bones are out of joint. That in
the psalmist is meant of Christ, Ps. xxii. 14—17. In this torturing posture
they continued on the cross, which made no quick despatch ; the pain was
prolonged. It was a lingering death, such a death as cruelty itself would
have one die, ut sentiat se mori, that he might have all the sense of the pains of
death, both a quick and lasting sense thereof. Such a sense Christ had of
it, and was willing to have, and shewed it by refusing the wine mixed with
myrrh and other poisonous ingredients, if they be right who think that this
potion was given him to stupefy sense, or hasten death.
4. A shameful death. Crucifying was thought fit for none amongst the
Romans but the vilest persons, for slaves, renegadoes, the worst of malefac-
ROM. V. 8.] CHRIST'S DYING FOR SINNERS. 65
tors, such as were counted pests of the earth. It was thought too ignomi
nious a death for the meanest person that was a free man. When they
would choose a death to shew their greatest abhorrence and detestation of
any creature, this was it ; therefore the dogs, that by their silence betrayed
the capitol, were crucified.
Christ, the Lord of glory, was willing to die such a death for sinners.
There was a concurrence of pain and shame in it ; when he endured the
cross, he endured the shame too, and made nothing of it, Heb. xii. 2.
5. A cursed death, Gal. iii. 13, 14. It refers to Deut. xxi. 23. He that
was hanged is said to be accursed of God, not only because the sentence of
the law (called a curse) was passed and executed upon him, but also to pre
figure what was to befall Christ, who was to be crucified, as if he had been a
cursed malefactor. The legal curse was a signification of that real curse
which Christ was to undergo.
6. The same death, as to the main, which was due to us. The same
death was threatened in the law as to the substance of it ; and as to tho
circumstances, that which was equivalent. The first and second death was
the sentence of the law, and Christ tasted both.
The worm of conscience, indeed, did not touch him ; for that is the effect,
not of imputed sin, but of personal guilt, wherewith he was not in the least
tainted. Eternal sufferings are in the sentence of the law, not absolutely,
but with respect to a finite creature, who could not suffer all that was due in
less than eternity. But Christ being God, his temporary sufferings were
equivalent to eternal ; he could pay down the whole sum at once ; what it
wanted in duration was made up in the value. His sufferings for a time was
of more weight and worth than the eternal sufferings of sinners ; and it was
far more for the Son of God to suffer for a while, than for all creatures to
suffer everlastingly.
But as to the substance, he endured the pains of the second death, so far
as was consistent with the perfection of his nature. The sufferings of that
death are punishments of loss and of sense. Punishment of loss is separa
tion from God. Of this he complains, Mat. xxvii. 46, Ps. xxii. The per
sonal union was not dissolved, but the sense and effects of divine love and
favour were withheld. His Father appeared as a severe and incensed judge,
and dealt with him, not as his Son, but as an undertaker for sinners.
Then for the punishment of sense, how grievous were his inward sorrows !
They were equivalent to the sorrows of the second death, Mat. xxvi. 38.
It was not the sense of his outward sufferings that so much burdened his
soul ; it was immediately the wrath due to our sins, which were then laid
upon him, Isa. liii. 10.
How comes it that Christ expressed a greater sense of these his sufferings
than many of the martyrs did, when yet their outward torments were more
grievous ? It was not because they could not endure* more, but because
they suffered far less ; no bitterness of the second death was in their suffer
ings. That which Christ endured in soul was incomparably more grievous
than all outward tortures.
Thus much for the first thing propounded, what death this was. We are
highly concerned to set it out in all its aggravations, that the greatness of
Christ's love, and the horrid nature of sin, may be more apparent, and upon
other accounts ; of which in the application.
Come we to the second : what is the import of this word for ? Hereby
it will appear that the death of Christ was for satisfaction to divine justice.
* Qu. ' could endure : ? — ED.
VOL. III. E
CG CHRIST'S DYING FOR SINNERS. [Ron. V. 8.
A truth denied by too many, who, under the name of Christians, strike at
the root of Christianity, and agree with the Jews and Turks, change to
gether with the gospel the foundation of our faith and hopes, comfort and
happiness.
When it is said Christ died for us, for denotes, not only that he died for
our good or advantage, but in our stead. He died, not only to confirm his
doctrine, and induce us to believe it,"-and to imitate his graces, but he suf
fered death in our stead, i. e. he suffered what we had deserved, that we
might not suffer it. There was a substitution of Christ in our place ; he,
by compact with the Father, undertaking to suffer what should have been
inflicted on us, that we might escape.
This the word lirig, here used, commonly denotes, so twice, ver. 7 ; when
a good or righteous man is liable to death, scarce will any one die to save
his life, i. e. die in his stead : 2 Cor. v. 15, ' If one died for all, then all
died ; ' all died in the death of one, because that one died in stead of all,
1 Peter ii. 21, and iii. 18, and iv. 1. He suffered what we had deserved,
that we might not suffer ; that is to suffer in our stead. The just suffered
what unjust deserved, &c., Heb. ii. 9. The cup of God's wrath, which our
sins had filled, and which we should have drank, was by the grace of God
taken out of our hands, and put into Christ's, and he drank it up, when
the bitterness of death was in it, that we might not taste it, i. e. he tasted
death in our stead.
The word for, in all these, and many other places, signifies the same
that it does in that expression of David, 2 Sam. xviii. 33, Would God I had
died in thy stead, so that thou mightest have lived. So Pythias would have
died for Damon, and Terentius for Brutus, i. e. instead of him, that his
friend might live, Valer. Magn, lib. iv. cap. 7.
'Am( is another word which the Holy Ghost uses in this business, which
always signifies substitution, acting or suffering in another's stead, Mat.
xx. 28, paid that which they were obliged to, did it in their stead, 1 Tim.
ii. 6 ; so it is used, Mat. xvii. 27, avri spou, pay this in my stead ; and so it
is rendered, Mat. ii. 22, a\/ri 'llgudov.
That we may understand more clearly and distinctly what the design of
Christ's death was, let us observe those notions wherein the Scripture
represents it. . Three are commonly taken notice of: 1, as the punishment
of our sin ; 2, the price of our redemption ; 3, a sacrifice for sin. In all
which, satisfaction for us by his death is evident, though the word be
not used.
1. Christ's death was the punishment of our sin. Christ in dying was
punished for our transgressions. To clear this, let me shew, 1, the notion
of punishment ; 2, what evidence there is in Scripture that Christ in dying
was punished for our sin ; 3, how the proceeding was just and righteous,
that Christ, though innocent, should be punished for those that were guilty.
The notion of the punishment will appear in the matter, form, and ends
of it. Of which briefly.
(1.) In punishment there is an inflicting of some evil of suffering. That
is the matter of punishment; it is something afflictive, whether in being
d>. prived of something that is good, or undergoing something that is grievous.
Christ suffered both ways ; privatively, in the loss of what was most desir
able ; and positively, in bearing what was most intolerable and grievous.
(2.) Punishment is a suffering inflicted for some offence deserved by some
sin. That is the form of it. If it be not upon the account of sin, it may be
a calamity, but not a punishment. Christ's death was properly a punish
ment in this respect, because he suffered death for sin. Not his own ; he
ROM. V. 8.J CHRIST'S DYING FOR SINNERS. 67
had none to deserve death, by the testimony of Pilate, Mat. xxvii. 18, 19, 23,
but ours.
(3.) The end of punishment is the common good ; the same with the end
of laws and government, the good of the community, rulers and subjects.
Partly in deterring and restraining persons from breaking the laws (and so
securing the rights of all sorts, which good laws provide for) when they see
that such as transgress must suffer the penalty. This is the proper end of
those punishments, which are called wa^s/y/xara, exemplary.
Partly in asserting and maintaining of the honour and interest of those
who have suffered by the breach of the laws, which is the end of satisfactory
punishment.
Answerably, in the death of Christ, the severity there used is to restrain
and deter all from transgressing the laws of GoJ. In that respect it was
exemplary punishment ; and thereby the honour and interest of God, as he
is lawgiver and governor of the world, was to be vindicated and asserted,
and a^compensation made for the injury and dishonour he had by sin. In
that respect his punishment was satisfactory.
But then, negatively, the end of Christ's death was not to satisfy the
anger of God, as anger signifies a desire of revenge, and as revenge is taken
for a pleasing one's self in the evils which another suffers, merely because
they are grievous to him whom we are angry at ; for such a revengeful
humour is not tolerable in men, much less is it to be ascribed unto God.
Now, of these particulars, it is the second we must* stick at, who are
against the satisfaction of Christ. They do not deny that he suffered
grievous things ; they cannot deny, but if that he suffered the punishment
which our sins deserved, his death would be satisfactory ; but they deny
that his death was the punishment of our sins. And it is the second thing
I propounded to shew, what evidence there is in Scripture, that his death
was the punishment of our sins. Let me, for a more distinct view thereof,
reduce it to some heads.
1. It is said, ' He bare our sins,' 1 Peter ii. 24, 25. To ben£ sin is to
undergo the punishment due to sin, whether he be said to bear hii own sin,
or the sins of others, Lev. xix. 5, i. e. he shall be punished for it, Lev.
xx. 17, where ' bearing his iniquity,' is to be punished, i. e. expressly to be
cut off, ver. 18, 19, and ver. 20, to ' bear sin,' is to be punished for it, and
the punishment specified by childless.
So to bear the sins of others is to be punished for others' bins, Num.
xiv. 33, i. e. they shall suffer the punishment of your fornications, Num.
xxx. 15; Ezek. xviii. 20, he shall not bear the punishment of his father's
sins, i. e. as it is expressed, he shall not die ; so that when the apostle says,
' He bare our sins,' if we will understand it as the Holy Ghost leads us, by
the constant use of the phrase, the meaning is, he bare the punishment of
our sins when he died ; our sins were imputed to him, and so the punish
ment was transferred from us to him.
Answerable to this of the apostle is that of the prophet, Isa. liii. G, 11, 12;
that which is iniquities here, is punishment, ver. 4 ; that which he suffered,
in being stricken, smitten, afflicted, bruised, wounded, slain, cut off. By all
these phrases, and more, are his punishments expressed ; and that it was the
desert of our sins, is clear in the connection. The Jews thought him stricken
of God, justly punished for his own sins, such as they unjustly charged him
with, ver. 4 ; but the meritorious cause of the punishment inflicted on him
was indeed our sins, ver. 5 ; so that no other sense can be put upon this
* Qu. 'they most'?— ED.
68 CHEIST'S DYING FOK SINNERS. [RoM. V. 8.
phrase, but what is contrary to the natural and perpetual use thereof in
Scripture.
(2.) Christ is said to be made sin and a curse for us, which do plainly
import that he was punished for us, 2 Cor. v. 21 ; he was charged with our
sin, and so punished as if he had been a sinner ; he was made sin for us, as
we are made the righteousness of God in him ; his righteousness being im
puted to us, the Lord rewards us as those that are righteous ; and our sins
being imputed to him, the Lord punished him as a sinner. Not for his own
guilt, but for ours, was he punished ; as not for our own righteousness, but
for his, are we saved. The sacrifice that was slain, and so punished instead
of the sinner for whom it was offered, is called by the name of sin, Lev.
xliii. 29, Ps. xl. 6. The same word the prophet uses, speaking of Christ,
Isa. liii. 10. Answerable to which is the apostle's expression, when he says
Christ was made sin for us ; he died and was therein punished instead of
those whose sin he bare ;vas the sacrifice was killed, and so suffered instead
of him whose sin was laid on it.
So he is said to be ' made a curse for us,' Gal. iii. 13. The curse of the
law, in the former clause, is confessed to be the punishment of sin ; and no
reason is, or can be, given why it should not be in the latter. To be made
a curse for us, is to be punished for us, as such malefactors were who are
accursed of God.
(3.) He is said to suffer for our sins, Rom. iv. 25. He was delivered up
to death for our sins. To suffer for sin, deserving it, is in a proper sense to
be punished; and the particle for, when joined with sin and sufferings, does
still denote the meritorious cause of sufferings, Eph. v. 6, Lev. xxvi. 28,
Deut. xviii. 12, 1 Kings xiv. 18.
That Christ was punished for our sins, is likewise signified by those other
expressions, 1 Cor. xv. 3, 1 Pet. iii 18, Gal. i. 4 ; these plainly denote
that sin was the cause of his suffering. And how can sin be the cause of
sufferings, but as deserving them ? and sufferings deserved by sin are pro
perly punishments. This is enough to make it evident that Christ's death
was the punishment of our sins.
3. As to the justice of the proceeding. Is it not unjust that an innocent
person should be punished for the offences of others ?
(1.) It is not unjust for the innocent to be punished for others' sins, when
there is a conjunction betwixt the sufferer and the offender ; such as is be
twixt parents and children, princes and subjects ; for in this case the Lord,
the righteous judge of heaven and earth, punishes relatives for sins which not
they but their relations acted ; he threatens it, Exod. xx. 3. And this is not
to be understood only in case they imitate their fathers' sins : for if they
imitate them, God visits their own sins upon them, not their fathers' ; so
Ham's sons were cursed for his sin, Gen. ix. 25 ; and Saul's sons punished
for his offence, 2 Sam. xxi. 8, 14 ; and Achan's children for his crime, Josh,
vii. 24.
So he punishes subjects for the sins of their rulers : thus Judah is pun
ished, in Josiah's time, for the sins of Manasseh, though then they were
reformed, 2 Kings xxiii. 24 ; and the abominations taken away, 2 Chron.
xxxiv. 33 ; and the people before for David's sin, when he declares they were
innocent, 2 Sam. xxiv. 15, 17.
Now, if the proceeding was just, upon the account of conjunction, in these
cases, why not in this before us ; when there was such a near conjunction
betwixt Christ and those for whom he suffered ; when he was not only of the
same nature, but a king, a father, a head to many of them actually, to all of
them in God's design?
ROM. V. 8.] CHRIST'S DYING FOR SINNERS. 69
(2.) It is just in case of consent ; when he that is punished has power to
dispose of that wherein he suffers, and puts himself freely- under an obliga
tion to be punished therein, and admitted by him who has power to punish.
In these circumstances, by the verdict of God and mankind, it is righteous
to punish a person for the offences of others, which yet he is not guilty of.
Now there is a concurrence of these in the case.
[1.] Christ freely consented to die and undergo what was due to us. To
compel one that is innocent to suffer for another's offences, when he has no
mind to it, may be an injury ; but in this case there was no constraint, no
need of it. Christ offered himself willingly to become our surety, he freely
came under the obligation, and became responsible to all that was due from
us. He was not only willing, but earnestly desirous to suffer and die in our
stead, Luke xii. 50, as desirous to see the travail of his soul, what pangs
soever it cost him, as a woman near her time is to be delivered, Ps. xl. 7, 8 ;
Cant. ii. 8.
[2.J Christ had absolute power to dispose of what he suffered in. One
reason why a man is not allowed to lay down his life for another that deserves
death, is because his life is not his own to dispose of. But Christ was abso
lute Lord of his life, and had full power to keep it, or lay it down, as he
pleased, John x. 18.
[3.] The Father admitted Christ as our surety. He was content that his
sufferings should stand for ours, and that we thereupon should be discharged.
It was his will that Christ should undertake for us, Ps. xl. 7. They agreed
in the design, and upon the way and means of our deliverance, Zech. vi. 13.
The Father loves him, because he consented to it, John x. 17. So that in a
case where all parties concerned had power, all were satisfied, none had cause
to complain of injury ; and so there was nothing of injustice.
[4.] Let me add another thing : Christ's loss in suffering was not irrepa
rable ; it was fully compensated. If an innocent person suffer for a male
factor, the community loses a good man, and may suffer by sparing of an evil
member, and the innocent sufferer cannot have his life restored, being once
lost. Though David wished it in a passion, yet it had been great wrong and
damage to himself and the public if he had suffered death instead of Absalom.
But in this case all is quite otherwise. Christ laid down his life, but so
as he took it up again, John x. 17, 18. He continued not under the power
of death for ever, nor as others who suffer death must do, till the general
resurrection ; but rose again the third day ; death was swallowed up in vic
tory. By dying he ' prolonged his days,' Isa. liii. 10 ; his loss of life for a
while was countervailed and outweighed by infinite advantages.
Then also those offenders, in whose stead he suffered, are, by virtue of his
death, reclaimed, effectually changed, made useful and serviceable to God
and man.
Briefly, here was no injury to any party whatever ; not to those for whom
he died : they have unexpressible advantage thereby. Not to the person
suffering ; he was willing, and endured nothing without his consent ; he had
that in prospect which made up all, Heb. xii. 2, and ii. 9. Not to God, nor
any concerned in his government, for by Christ's death the ends of his
government were all secured. His honour was hereby vindicated, the
authority of his law preserved, and his subjects, by such an instance of
severity in his own Son, deterred from violating it.
So that, upon the whole, in Christ's being punished for sinners, here is no
appearance of injury to any, and so nothing at all of injustice upon any account.
This for the first consideration of Christ's death proposed in Scripture, as
the punishment of our sins.
70 CHRIST'S DYING FOR SINNERS. [Hon. Y. 8.
2. His death is also represented in Scripture as the price of our redemp
tion. Eedemption in general is a delivering of one from a calamity by a
ransom, i.e. some valuable consideration, which comes under the notion of
a price. To understand the nature of it more distinctly, as it is ascribed to
Christ's death, and to free us from the misconstructions put upon it by the
opposers of redemption by Christ, take notice of three particulars.
(1.) Man, by disobedience to God, was brought into misery, such misery
as the Scripture often expresses by captivity. The Lord, for our rebellions,
being the supreme judge and governor, did, as it were, commit us, deliver
us to Satan, leave us under the power of sin and the world. Satan, as the
gaoler, leads us captive at his will ; he makes use of sin and the world as
fetters to increase and continue this misery.
(2.) We could not be redeemed from this misery, but by a ransom.
Where there is freedom from a calamity without a price, it is deliverance
simply, but it is not properly redemption. Our deliverance from this misery
is still in the New Testament ascribed to a price, a valuable consideration,
which, tendered to the Lord, and he being satisfied with it, does grant a dis
charge. The word avoXvrtueis, used for redemption, 1 Cor. viii. 20, and vii.
23, signifies deliverance by a ransom. Hence the delivery of the Israelites
from Egypt, though it be called redemption, as being a type of that great
deliverance from spiritual bondage and misery, yet it is not redemption
properly, because it was not procured by ransom.
(3.) The price, upon consideration of which we are delivered, is the
sufferings, the death, the blood of Christ, Eph. i. 7, Col. i. 14. The price
by which we are acquitted is the blood of Christ. Also Eom. iii. 24, 25,
Heb. ix. 12, 1 Peter ii. 18, 19. The price, by which we were redeemed,
was not so mean things as silver and gold, but that which is infinitely more
precious and valuable. That is a price, by the laying down of which some
thing is acquired ; and when it is laid down for deliverance from misery
and slavery, it is a ransom. So Christ's laying down his life is our ransom,
Mat. xx. 28, Mark x. 45.
(4.) This price Christ paid in our stead. His sufferings were the price ;
and he suffered what we should have suffered, or what was equivalent thereto,
that we might be delivered, 1 Tim. i. 6. 'AvriXvrew signifies a price or ran
som paid instead of another, for avri (as was shewed before) denotes sub
stitution, when one is put in the place of another ; and, in this case, nob a
thing instead of a person, but the sufferings of one person instead of the
sufferings of others. ' AVT^VTSOV is such a ransom, in which the redeemer
undergoes some such thing as the redeemed were liable to, which is fully ex
pressed by the apostle, Gal. iii. 13. He redeemed us, how ? by paying the
ransom in our stead, i. e. by undergoing the curse which we should have
undergone, and thereby discharging us from it.
(5.) The price was paid to God. Those that would have all that was
done for us by Christ to be only a metaphorical redemption, confess that it
would be properly redemption, and properly a price, if the price were paid
to any ; but since Satan detains us, it should be paid to him, if to any ; and
seeing it is absurd to have it paid to him, it is paid to none at all. We say
it is God to whom it is paid, for the price is the blood or the death of
Christ. This is sometimes set forth as a price, sometimes as a sacrifice.
These are but one and the same thing, under several notions. Now the
sacrifice was offered to God, and therefore the price, being the same thing,
was paid to God, Eph. v. 2.
It is the great God, the supreme governor of the world, that detains sin
ners in this misery. Satan is but the instrument of his justice. It was for
ROM. V. 8.] CHRIST'S DYING FOR SINNERS. 71
the injury done to God that we are cast into this misery. The injury is
transgressing of his law; the law cannot be satisfied, nor the injury repaired,
but by suffering the death which it threatens. Christ suffered death in our
stead, thereby the injury done to God is repaired, the law of God satisfied ;
and the Lord accepting of this, which the Scripture calls a price, tendered
for his satisfaction, it was clearly paid to him, Rev. v. 19, which may as
well denote that the price was paid to God, as that the people were pur
chased for him.
3. The death of Christ is proposed in Scripture as a sacrifice of expiation.
So that, when he is said to die for sinners, we are to understand that he
died as a sacrifice to expiate their sins. Now that ye may the better appre
hend what a sacrifice for expiation is, and how his death is such a sacrifice,
take serious notice of some particulars.
(1.) There were some sorts of sacrifices under the law, to which all those
in use may be reduced.
[1.] Eucharistical sacrifices of thanksgiving, which were offered to signify
their gratitude for mercies received of God ; as acknowledgments of their
own unworthiness, and his bounty and goodness to them. Such a sacrifice
the death of Christ was not, it had another design and end, and was of
another nature.
[2.] Propitiatory sacrifices for expiation. These were to atone God
offended by their sin, to divert his wrath, and the punishment due to sin,
when was offered what, by way of satisfaction, might appease God, and pro
cure pardon of him, and favour or reconciliation with him, Lev. iv. 26, 31,
35. The design of these sacrifices in reference to God, was to make atone
ment, i. e. to appease him when he was provoked, to render him propitious
when he had cause to shew his wrath. And in reference to the sinner, to
obtain forgiveness, and prevent the punishment which his sin deserved.
And such a sacrifice was the death of Christ, of this nature, and for this end.
(2.) Those sacrifices under the law did prefigure and shadow out the great
sacrifice of expiation in Christ's death. The apostle so speaks of them, as
of other things belonging to that administration, Heb. viii. 5, and ix. 9, x. 1.
Those expiatory sacrifices had some resemblance of this, as the shadow has
of the body, though obscure and imperfect. They are but shadows, the sub
stance and perfection of expiation was in this sacrifice of Christ's death, Col.
ii. 17. Whatever sacrifices were then offered for expiation,
[1.] They all prefigured and signified this of Christ, those especially which
were sacrificed on tlie great day of expiation, of which there is an account,
Lev. xvi. The apostle instances in those as figures, Heb. ix. 7-9, shewing
how far the virtue of the sacrifice signified did transcend that of the signs
and legal figures, vers. 11, 12, &c.
[2.] Likewise the trespass-offerings and sin-offerings did signify the same ;
D^X, the word used for a sin-offering, is applied to Christ by the prophet,
Isa. liii. 10.
[3.] The same was typified by the burnt- offerings of all sorts ; whether
they were stated, and the time for them determined by the law, or occasional,
and such as they called free-will offerings, for both were for expiation, or,
which is all one, for atonement, Job i. 5, Lev. v. 10 ; both the voluntary,
Lev. i. 4, -and the prescribed, Lev. xvi. 6, 10, 16, 18, &c. And burnt-
offerings with the sin-offerings are reckoned by the apostle amongst those
which were shadows of this most perfect sacrifice, Heb. x. 1, 6, 8. Both
burnt-offerings and sin-offerings (expressly applied to Christ) were for expia
tion, with this difference, that the sin-offering was to expiate one sort of sin,
specified ; burnt- offerings were to expiate all sins.
72 CHRIST'S DYING FOE SINNERS. [RoM. Y. 8.
[4.] The peace-offerings for the congregation seem to have been for ex
piation, and so of the like typical signification with the rest, because what is
required in expiatory sacrifices is found in them, Ezek. xlv. 15, 2 Sam. ii. 10 ;
the slaying of the beast, the sprinkling of the blood, and consuming some
part of it upon the altar, Lev. ix. 18, 19.
[5.] The paschal lamb had something of expiation in its first institution.
The blood of it secured the Israelites from wrath and punishment, which
they had deserved, and the Egyptians suffered, Exodus xii. 13, Heb. xii.
24, 28. Through the blood of Christ, typified by that of the paschal lamb,
the Lord is propitious and favourable to his people, so as not to destroy
them, as he did the first-born in Egypt. The passover is referred to Christ
by the apostle, 1 Cor. v. 7.
[6.] The lamb offered in the daily sacrifice was a burnt-offering; and
burnt -offerings, as was said before, were for expiation, Lev. i. 4, and xvi. 24 ;
to make atonement, to remove guilt, to cleanse from moral and legal im
purities too, Lev. xiv. 12, Num. vi. 12, Lev. v. 6. In reference to lambs
thus sacrificed for expiation under the law, Christ is styled, Rev. xiii. 8, the
Lamb sacrificed, John i. 29, by whose blood the guilt of sin is taken away,
1 Pet. i. 18, 19.
So that all sorts of propitiatory sacrifices are referred to Christ, and
shadowed out that most perfect expiation which we have in the sacrifice of
himself. The most material resemblances betwixt them will appear in what
follows. I have stayed the longer here, because it is a most delightful and
comfortable prospect to one in love with Christ, to see him in those parts of
the Old Testament which give an account of these sacrifices, which otherwise
may seem dark, jejune, and useless to us.
(3.) That which was offered as a sacrifice for expiation was to be destroyed.
Being a living creature, first it was slain, and the blood, part of it, sprinkled
upon the horns of the brazen altar, or round about it, sometimes before the
veil of the sanctuary, and some of it put upon the horns of the altar of
incense ; all the rest of the blood the priests poured out at the foot of the
altar, Lev. iv. 18. The other parts of it besides the blood were sometimes
partly burnt on the altar, partly eaten by the priests, sometimes wholly
burnt upon the altar, Lev. i. 8, 9, as in the whole burnt-offering ; or burnt
without the camp, as in the sin-offering for the high priest and the whole
congregation, Lev. iv. 11, 12.
Now the sufferings of Christ were correspondent to the burnings of those
sacrifices, Heb. xiii. 11, 12, and his death to the blood of them. Indeed, it
is the blood to which expiation is peculiarly ascribed, Lev. xvii. 11. It is
the blood that makes atonement ; and why so ? The reason assigned is
this, ' the life is in the blood,' repeated ver. 14. That sin might be expiated,
the life of the sacrifice was to go for the life of the sinner ; and the blood
being shed, the life which is within the blood was given, and so the blood
made expiation. Hence the apostle, to shew the necessity of Christ's blood
to make atonement, Heb. ix. 22. Without blood there was no expiation,
under the law or under the gospel ; and all the effects of expiation are ex
pressly ascribed to the blood of Chrisi, Rom. iii. 25, Eph. ii. 13, 14.
(4.) The sacrifice for expiation was slain instead of the sinner that offered
it. There was a substitution here, one being put to death in room of the
other, and suffering, that he might escape. This is of great consequence, to
clear the nature and design of Christ's death, in opposition to those who
would nullify it. Therefore Twill insist on it a little, and shew what evidence
there is for it.
Let me premise this, which is the observation of many. By the judicial
KOM. V. 8.] CHRIST'S DYING FOR SINNERS. 73
law, which was to the Jews their civil or common law, by which they were
governed as a commonwealth or body politic, corporal death was the penalty
of all disobedience to God, Deut. xxvii. 26. The curse is death, death cor
poral in the civil or political sense of it ; death eternal in the spiritual sense,
as the apostle applies it, Gal. iii. 10. Now the Lord, who was the king and
lawgiver of Israel, relaxed the law as to many offences ; and instead of the
corporal death of the offender, accepted of the death of a sacrifice. Now
that there was such a substitution, the life of the sacrifice being given for
the life of the sinner, one suffering instead of the other, appears divers ways.
[l.J In that the blood is said to make atonement, Lev. xvii. 11. The
reason why the blood was for atonement, is because the life was in the blood ;
and therefore when the blood was offered to make atonement for the offender,
the life of the sacrifice was supposed to be given instead of his life.
[2.] The offender, bringing a beast for a sacrifice, was to lay his hand upon
the head of it, Lev. i. 4, whereby is signified that he offered it in his stead ;
and so, says the text, it was accepted for him, i. e. in his stead, to make
atonement, i. e. to satisfy for him, as suffering in his stead.
[3.] The sacrifice is said to bear the iniquity of the people, Lev. x. 17 ;
and to bear iniquity is to be punished for it, which is to suffer what the
offender should have suffered, to suffer death instead of them.
[4.J The sins of the people were confessed over the goat in the day of
expiations, Lev. xvi. 21, which signified that the sin and punishment of the
people were transferred to the goat, and upon his head, that he might bear
them in their stead.
[5.] A heifer was to be slain when the murderer could not be found, and
so to suffer in his stead, and secure the land from being defiled with blood,
as if justice had been done upon the murderer, and himself had suffered,
Deut. xxi. 1-4, 8, 9. The guilt that was to be put away by the death of the
murderer, was put away from the land by the death of the heifer killed instead
of him.
In short, the Hebrew doctors, as Buxtorf observes, lay it down as a general
rule, that wherever it is said, Behold, I am for expiation, it is to be under
stood, Behold, I am in the place of another, to bear his iniquities.
Now this substitution of the sacrifice in the room of the sinner under the
law, typified the substitution of Christ in our stead, in that great sacrifice of
expiation when he offered himself on the cross. He was offered in our stead,
he bare our sins, our guilt was transferred to him ; he bore our punishment,
and suffered it instead of us. His life went for ours. He died, that the
death threatened in the law might not be inflicted on us ; as the sacrifice was
slain that the sinner might live. In this sense is he said to die for sinners
in the text, as a sacrifice for them, suffering death in their stead. And that
is the sense of the expression wherever he is said to die for us. It still
implies substitution. Many instances I have given, to which add Luke xxii.
19, 20, John xi. 50-52.
(5.) The sacrifices for expiation were offered to God, and had an imme
diate respect to him. They were to atone God, and obtain forgiveness of
him, as is frequently expressed, and had that effect, Num. xvi. 46, 2 Sam.
xxiv. 25. I mention this particular, because the opposers of Christ his
sacrifice and death contend that his death had no respect to God imme
diately, but only to man. It did not make our peace with God, nor incline
him to pardon, but only disposed us for pardon of sins past, by leading us
to amendment of life. And so they leave nothing of a priest to Christ,
nothing of a sacrifice in his death. Whereas the apostle tells us, Heb. v. 1,
gifts and sacrifices are things appertaining to God, being offered to him.
74 CHRIST'S DYING FOR SINNERS. [Ron. V. 8.
And so Christ our high priest offered himself for a sacrifice to God, Eph.
ix. 14. What the effect of his death was in reference to God, shall be
shewed hereafter.
(6.) The animal designed for expiation was sacrificed, not in the sanctuary,
but at the door of the tabernacle, Lev. i. Indeed, part of the blood was
sometimes carried into the sanctuary, sometimes into the most holy place ;
but that was not for sacrifice, but the application of the blood of the victim
already sacrificed.
This I add, because the adversaries will have no sacrifice of Christ on earth ;
and though they make show of one in heaven, yet they assign nothing there
which is like either sacrifice or expiation. Christ was sacrificed when he was
put to death, and his blood shed. The Lamb of God was made a sacrifice
when he was slain. If they make a sacrifice of him in heaven, either he was
not sacrificed on earth, or he will be sacrificed more than once, contrary to
all evidence of Scripture, Heb. vii. 27, and ix. 14, 25-28, and x. 10-12.
(7.) The effects of expiatory sacrifices, and answerably of the death of
Christ, are divers. We may take notice of the virtue and efficacy thereof, in
reference to sin, to God, and the sinner.
[l.J The efficacy thereof in reference to sin is to expiate the fault, or, which
is all one, to satisfy for the offence. Piare is luere (as Grotius), to expiate
is to bear punishment, to undergo the punishment due to the sin ; the very
same, or what is equivalent, is to satisfy. When this is suffered, the law is
satisfied, and that which justice requires is done, whether it be suffered by
the offender himself, or by one legally admitted in his stead. Satisfaction
was made by the sacrifice, substituted in place of the sinner, suffering what
was due to him. The offender deserved to be punished, the sacrifice bare
the punishment ; the offender deserved to die, the sacrifice was put to death
in his stead. Hence the sacrifice is said to bear his sin, Lev. x. 17. To
bear their iniquity, is to bear the punishment due to them. In correspond
ence hereto the apostle says, Christ bare the sins of those for whom he was
offered, Heb. ix. 28. In being sacrificed, he bare their punishment, suffered
what was due to them for their sins, and so satisfied for their offences, which
is to expiate their sin.
Both the words used in the old Testament for expiation, ")S3 and SBn,
import satisfaction, 2 Sam. xxi. 8 ; atonement, "IMS, the word is, ' Wherewith
shall I expiate ?' the sense is, Wherewith shall I make satisfaction ? so Gen.
xxxi. 39, ' I bare the loss,' is, I made it good. The word is KBH, I did ex
piate ; the sense is, I made the satisfaction for it. This was the end of
Christ's death, this was the effect of it, to expiate sin, to satisfy for it. What
God lost by sin, Christ made it up ; what injury he had by sin, Christ gave
satisfaction for it by being made a sacrifice for expiation.
[2.] The efficacy of those sacrifices in reference to God is to atone him,
i. e. to appease him and divert his wrath. Making atonement is frequently
ascribed to the legal sacrifices that were for expiation, Lev. i. 4. Answerably
we have atonement by Christ, Rom. v. 11, i. e. by his death, ver. 10, by
virtue of his sacrifice.
Upon this account those sacrifices are said to be a sweet savour unto the
Lord, as being thereupon well pleased, no more angry, Lev. vi. 31. Such a
sacrifice was Noah's, a placatory sacrifice, and the effect of it so expressed,
Gen. viii. 20, 21 ; it is rendered odor quietis, a savour of rest, a word which
comes from HIJj used, ver. 4, where the ark is said to rest, and denotes that
the Lord's anger did now rest ; he ceased to be angry ; he would no more
let out his wrath against the world in such a wav.
Such was the effect of Christ's death and sacrifice, and so expressed by the
BOM. V. 8.] CHRIST'S DYING FOR SINNERS. 75
apostle, Eph. v. 2. The Lord was well pleased with Christ, and upon tho
account of this sacrifice well pleased with those for whom it was offered.
Now he says, ' Fury is not in me.' By virtue of the blood of this sacrifice
the Lord becomes propitious and gracious ; hence Christ is said to be set
forth, Bom. iii. '25. He exhibits himself as on the mercy-seat, on the throne
of grace, to which we may come with confidence, &c., 1 John ii. 2.
[3.] The effect of these sacrifices, in reference to the sinner, is forgiveness
of sin and freedom from guilt ; hence it is often said upon the offering of
such a sacrifice, it shall be forgiven him, Lev. v. 10, 13, 18, Num. xv. 27, 28.
Answerably by the blood of Christ sacrificed for us, we are said to have
forgiveness. Eph. i. 7, Col. i. 14, Mat. xxvi. 28. It is by virtue of this
sacrifice that we are said to be freed from guilt in variety of expressions.
Hereby we are ' purged,' Heb. i. 3, Heb. ix. 22, 26, guilt is uncleanness, Lev.
v. 2, ' washed,' Bev. v. 11, ' cleansed,' 1 John i. 7, 9, ' sprinkled,' Heb. x.
21, 22, which are such expressions as other authors, Greek and Latin, use
for their expiations.
Both these sacrifices procured freedom from guilt ; but there is a great
difference in this respect betwixt the expiations by the legal sacrifices and
that by the death of Christ. Which that we may understand, there are three
sorts of guilt to be taken notice of, civil, ceremonial, and spiritual. Guilt is
an obligation to punishment. To be guilty is to be bound over or made
liable to some punishment or other, which being various, guilt is accordingly
distinguished.
1. Civil guilt, when an Israelite was liable to corporal death for soma
transgression of the law, for which death was to be inflicted, Deut. xxi. 9.
2. Ceremonial guilt, when ho was to be debarred from the tabernacle, and
joining with the congregation in the ceremonious worship then authorised,
for some legal pollution, Lev. v. 2, 3. Spiritual guilt, when one is liable
to eternal death for some sins against God, who has made eternal death
the wages of sin. Now, the legal sacrifices might free those under the law
from the two former sorts of guilt ; but the death of Christ and his sacrifice
alone frees from the third, spiritual guilt.
1. The legal sacrifices might and did free those for whom they were daily
offered from civil guilt, and saved them from corporal death ; for when this
is supposed to have been due for disobedience to God, and was to be in
flicted by the magistrate, the Lord (as was said before) relaxed the law, arid
admitted the death of the sacrifice which he appointed instead of the death
of the offender, so that the offering of such sacrifice dissolved the obligation
to this penalty, cleared the delinquent from this guilt, and freed him from
corporal death.
But, then, a sacrifice would not quit the sinner in all cases from civil guilt
and penalty. There were some crimes for which no sacrifice was appointed,
none would be admitted : such were, wilful idolatry, murder, adultery, &c.
Accordingly some understand Ps. li. 16. Those crimes of David were of that
nature that no sacrifice could expiate. Such were wilful sins, done in con
tempt of the law, as the apostle intimates, Heb. x. 26—28 ; and herein tho
sacrifice of Christ far transcends the legal sacrifices, expiating those sins
spiritually which those sacrifices could not expiate (or procure pardon for)
so much as civilly, Acts xiii. 38.
2. Those legal expiations could free them from ceremonial guilt. If he
had contracted some legal uncleanness, he was not suffered to come to tho
tabernacle till he was cleansed, and that impurity expiated ; but having made
use of the means prescribed for expiation in such cases, he was freed from
this ritual guilt, and admitted to join in public worship w,th the congregation
76 CHRIST'S DYING FOR SINNERS. [RoM. "V. 8.
at the tabernacle, or afterwards at the temple ; an instance we have hereof,
Num. xix. 13, 16. If one had touched a dead body, or one slain, or a bone,
or a grave, he was unclean, contracted such guilt thereby that his coming to
the tabernacle before it was expiated (or, as the Dutch render it, before he
unsinned it), was counted a defiling it. The way of unsinning or expiating
such uncleanness is described there : a red heifer burnt to ashes, water was
put to the ashes, and with hyssop sprinkled upon the unclean, ver. 17, 18.
David refers to it, Ps. li. 7 ; and this the apostle calls a ' sanctifying to the
purifying of the flesh,' Heb. ix. 13, an external sanctification, an expiating of
them only as to the flesh, not as to the soul and conscience, and so comes
infinitely short of that expiation which is to be had by the blood of Christ,
as he shews in the next verse.
3. The legal sacrifices could not free them from spiritual guilt, could not
secure them from eternal death, to which they were for sin bound over by the
sentence of the law. The life of a beast, or of many, was not of sufficient
value to satisfy for men's sins, which deserved everlasting wrath and endless
sufferings ; these could not be a compensation for the injury sin had done to
God ; this could not vindicate the holiness, truth, justice, authority of God,
which all suffered by the violation of his law, which yet must all be fully
asserted and vindicated, or else the Lord was engaged in justice to execute
the sentence of the law, and inflict eternal death on transgressors. Nothing
less than the death of the Son of God could do this, whose blood was of
infinite value. The legal sacrifices were of no such value, of no consider
able worth or virtue, for such an effect. Hence the apostle : Heb. x. 4,
' Impossible they should take away sin ' as to spiritual guilt ; not possible
they should free the sinner from the obligation he was under to suffer eternal
death. The same he signifies Heb. ix. 9. They could not perfectly satisfy
the conscience that sin was pardoned, the spiritual guilt removed, and the
sinner secured from everlasting death by such offerings. The conscience
could not have any sufficient or perfect ground of assurance that justice was
satisfied by such sacrifices ; and the sinner, being conscious that he is ex
posed to the justice of God, cannot be perfectly satisfied by anything but
that which will satisfy justice.
But did these legal sacrifices only respect civil and ceremonial guilt ? Were
they not at all considerable as to spiritual guilt ? The apostle shews how
far they were considerable as to this, when in this verse he calls them figures.
They did prefigure that which would remove this spiritual guilt ; they them
selves did not, could not remove it. They freed the sinner from civil and
ritual guilt really, but they only typified that which was alone sufficient to
free from spiritual guilt. They had no virtue of themselves to do it, but
only signified and shadowed out the sacrifice of Christ, by which it was per
fectly done, ver. 13, 14. These legal expiations, which cleansed them from
ceremonial impurities, signified that the sacrifice of Christ would do more ;
this being of infinite value, since it was offered ' by the eternal Spirit,' i. e. by
virtue and power of his own Godhead, would ' purge the conscience from dead
works,' i. e. free the soul from spiritual guilt, the guilt of those acts whose
desert was eternal death. Thus you see the difference betwixt the legal ex
piations and that by Christ : the one freed but from temporal death, the
other wrought eternal redemption ; the former cleansed from legal impurities,
the latter purges the conscience, &c. ; the former did but typify that expia
tion as to spiritual guilt, which the latter did really effect.
Use. 1. This should teach us to admire the love of God, who gave his
Son, the love of Christ, who gave himself to die for sinners. This is the
use the text leads us to in this, &c.
ROM. V. 8.J CHRIST'S DYING FOE SINNERS. 77
Here the glory of this love shines forth most admirably, both in the great
ness and freeness of it ; the greatness of it, in that he died ; the freeness of
it, in that he died for sinners.
1. The greatness of this love, that appears wonderful in the expression of
it. What greater expression of love was the world capable of, than that the
Son of God should die for sinful men ? What greater expression of love
could the great God vouchsafe, than to deliver his Son unto death ? What
greater expression could Christ make of his love to us than to die for us, and
to die such a death, and in such a capacity, in our stead, in the stead of the
vilest malefactors ? How wonderful is it that God should become man, when
man at his best estate is but vanity ; that he should take the nature and
innocent weakness of man, who is but a worm, and the son of man that is
but a worm ; that he should become man, not to enjoy any comforts of hu
man life, but to undergo all the sorrows and sufferings of life and death ;
that he who gave life and being to all things, and sustains all in life and be
ing by the word of his power, should die ; that infinite glory should suffer a
shameful death, should endure the cross, and despise the shame ; that God
blessed for ever should become a curse, and die a cursed death, the death of
accursed malefactors, hanging on a tree ; that he who was the God of all
consolation, the fountain of all comfort and happiness, should expose himself
to the rage and cruelty of men, and the incensed wrath and justice of his
Father ; should suffer most exquisite pains and tortures in body and soul from
men, and God too ; the pains and sorrows both of first and second death !
That he who was the righteous lawgiver, the supreme judge, the almighty
governor of the whole world, should not only suffer, but be punished in our
stead, and bear the punishment of our crimes in his body too !
That he who was more valuable than ten thousand worlds should give
himself a ransom for us, and not think his life, his blood dear, but lay it
down freely as a price of our redemption from hell and wrath !
That he to whom angels, men, and all creatures owe themselves a sacrifice,
should sacrifice himself to expiate our guilt, should make his soul a sin-
offering, that he should love us, and wash us from our sins in his own blood !
Oh how is everything herein — every notion, every consideration of Christ's
love expressed in his death — astonishing and full of wonder ! that which may
amaze heaven and earth, that which may transport the angels, that which we
should never speak of, never think of but with admiration ! Oh the height
and depth, &c., Rev. v. 9-13. Heaven and earth owes all honour to Christ
for his wonderful love ; and those that have any sense of it will be giving
him the honour due to his name, to his love. And this is one special way
to honour him for it, by admiring it.
2. Not only the greatness, but the freeness of this love is most wonderful ;
that which we should eternally admire, as being, of all things that the mind
of man can consider, most worthy of admiration. That love is most free
which is expressed to those that are most unworthy ; but of all creatures in
the world, none so unworthy of any love from Christ as sinners. And yet,
which the text shews, it was sinners that Christ loved, it was sinners to
whom Christ expressed his love, and gave the greatest expression of it that
was possible, so as to die for them. Sinners are to Christ the most unworthy
of love ; for in that they are sinners, they are impotent and worthless ; have
nothing, can do nothing to deserve love, nothing any way to engage his affec
tion, or to move him in the least to express any love to them. In that they
are sinners, they are hateful to him, and were so far from deserving any love,
as they on this account deserved all his hatred.
3. In that they are sinners, they are haters of God ; and upon that ac-
78 CHRIST'S DYING FOB SINNERS.
count so far from expecting any sign of love that there remained nothing for
them but a fearful expectation of acts of wrath and enmity. Now, he that
could love such as these must love freely ; his love expressed to sinners must
be wonderfully free.
(1.) Sinners are impotent. Sin has divested them of the image of God,
primitive holiness and righteousness, which was both the strength and beauty
of their souls ; and so they have nothing, can do nothing to excite love.
This impotency implied here is expressed ver. 6. When they were ' without
strength' either to relieve themselves, though extremely miserable, or to
apply themselves to him for relief ; when they did not so much as expect to*
desire it, he was found of those that sought him not ; when they had no
strength to make any answerable return for his love, any considerable
a cknowledgment of it ; when they could do nothing, speak nothing worthy
of his love, and such an expression of it. He that loves such creatures as these
must do it freely ; yet so impotent were sinners when he loved them, and so
expressed his love as to die for them.
(2.) Sinners are hateful to Christ, the only objects of his hatred in the
whole world. All other things, as being the works of his hands, are good,
and so he likes them, and is pleased with them ; but sinners, as such, are
evil, and so hateful to him ; they deserve his hatred and nothing else, as being
contrary to him who is holiness itself. And they are actually hated by him :
Ps. xlv. 7, v. 5. Now, could he love that which is hateful, that which he is
of purer eyes than to behold without loathing and detestation ? It is true,
he could not delight in them as such, but he would bear them good will and
pity them ; and had such compassion on them, as to expose himself to wrath
and misery, yea to death itself, a cruel, a cursed death, for their sake. Sure
such love, to those who were so hateful, must needs be free, wonderfully so.
(3.) Sinners, as such, are haters of God, enemies to Christ, hate him, as
David complains, ' cruelly,' Ps. xxv. 19, ' wrongfully,' Ps. xxxviii. 19,
' without a cause,' Ps. xxxv. 19, which is the most provoking and intoler
able kind of hatred.
It is strange for any to love those that are hateful, but more wonderful if
that hatefulness be accompanied with hatred. Yet there was a concurrence
of these in sinners, when Christ loved them and died for them, Rom. v. 10.
He would die to make our peace with God when we were enemies to him.
Oh what manner of love was this ! John xv. 13. Greater love than this the
world never knew, till Christ appeared in it ; but in him the world had an
instance of greater love than this, a love more free, more wonderful, when
Christ laid down his life for enemies, when he loved those more than his life,
who hated him. No love can be more free, more wonderfully free, than the
love of Christ to sinners ; so weak and impotent, so hateful and loathsome,
yet so much enemies to him. Oh give him the honour due to this love, by
admiring it, by adoring him for it.
Use 2. This engages us to love Christ. This shews we are infinitely
obliged to it. Shall we not love him who loves us ? That is an intolerable,
an inhuman temper, that will not return love for love. The worst of
sinners will do this in reference to one another, Mat. v. 46. The return of
love for love is so due, that it deserves no thanks, no rewards ; the very
publicans, counted the worst of men, will do this. And shall we be worse
than they ? Shall we deal more disengenuously, more unworthily with Christ,
than the worst of men do with one another ?
2. Shall we not love him, whose love has prevented ours ? John iv. 19.
* Qu. ' or ' ?— ED.
ROM. V. 8.] CHRIST'S DYING FOR SINNERS. 79
He does not require that we should love him upon any other terms, but
because he loved us first. If he had resolved not to love us, till first we
loved him, he should never have loved us ; for we would never have begun
to him. But since he begun to us, and propounds it as a motive to love
him, that he loved us first ; how great will onr sin, how great will our con
demnation be, if we do not answer the love of Christ with a return of love,
1 John iv. 10. Herein was the height of his love, and not to answer it with
affection will be the highest provocation, and that which ourselves count
most intolerable from others.
8. Shall we not love him who loved us freely, when we were sinners, when
we were so far from deserving any love, as we deserved all hatred ? Did he love
us when we were utterly unworthy of it, and shall we not love him who
infinitely deserves all our affection ; him who is not only altogether lovely,
entirely, infinitely amiable, but is as affectionate to us as he is lovely in himself,
and has expressed his love to us in such a way as is most obliging ; by dying
for us that we might live, when the sentence of eternal death was passed
upon us, that we might be happy in the eternal enjoyment of the fruits and
expressions of his love ? Did he love us when sinners, when we had nothing
in the least to engage him to it ? and shall we not love him, when he has
laid infinite engagements upon us to do it ? If we would not fall under the
greatest and most inexcusable guilt, the heaviest and most dreadful con
demnation, let us love Christ with,
(1.) An ardent love. Such was his love to us, a love strong as death,
Cant. viii. 6, 7. Death itself could not give any check to it, he would love
us though he died for it. Many waters could not quench it, the sorrows of
death could not extinguish it, nor any floods or sufferings abate the fervour
of it, though all the waves and billows thereof went over him, and seemed
to overwhelm him. Oh, can we be content, that our love to Christ should
be vveak and remiss ? No ; let us have such an affection for other things,
the things of the world ; let us love them, as though we loved them not.
But let us not deal so with him who loved us so as to die for us. Let it be
a greater shame and affliction to us, that we have so little love for Christ,
than that we have little worldly wisdom, little wealth, little power, little
interest, little respect, or little of any thing that men naturally desire. Let
little in any thing be more tolerable to us, than little affection to Christ, to him
who loved us so much as to die for us, and suffer the pains of first and second
death in our stead. Kindle this love by all means. And that it may kindle effec
tually, bring it to the flame, lay your hearts under the serious consideration of
this love of Christ ; if this will not influence them, they are hearts of stone.
(2.) A transcendent love. Love him more than all persons, than all
things ; love him above all, for so he loved you. He loved you more than
he did the sinning angels ; they tasted not of redeeming love, this run out in
full streams to sinful men.
He loved you more than that which is dearest to you, and which naturally
is most loved. He loved you more than riches, 2 Cor. viii. 9, more than
honour and repute, Philip, ii. 7, exposed himself to scorn, reproach and shame.
More than the comforts of life : he became a man of sorrows, and lived a
life of sorrows, afflictions, and sufferings.
More than his own blood, Rev. i. 5.
More than his life : he ' counted not his life dear,' but laid it down as the
price of your redemption, Matt. xx. 28.
More than blessedness : would be made a curse, Gal. iii. 13.
More than his own body : he gave up that to be scourged, pierced, wounded,
crucified, hanged on a tree.
80 CHRIST'S DYING FOE SINNERS. [KoM. V. 8.
More than his soul, Isa. liii. 10.
More than himself, Gal. ii. 20 ; 1 Tim. ii. 6. When he had no greater
thing to give, he gave himself.
After all this, shall any thing, any person whatever be loved more than
Christ, or equally with him ? Your own hearts must needs pass sentence
against this, as most accursed ingratitude, as that which is worthy of the
dreadfullest curse, 1 Cor. xvi. 22. If any man love not him above all, for
to love him less, is not to love him at all.
When any thing would come in competition with Christ, or take place of
him in mind or heart, throw it down with indignation ; say, This place is
reserved for one more worthy, for him who loved me so as no creature ever
loved ; who did that for me, who has given that to me, who purchased, suf
fered that for me, which none in all the world, which no man or angel, can
or will do.
(3.) An effectual love, 1 John iii. 18. Christ loved indeed. He shewed
the reality of his love by such expressions, as may be the astonishment of
heaven and earth. He counted nothing too dear to part with, nothing too
grievous to suffer for us. Shew that you love Christ by real expressions.
He requires nothing that need seem great or grievous to us. It is only this,
to comply with his will in order to our own happiness. When Christ was
to do his Father's will, not in order to his own, but our happiness, he applied
himself as cheerfully to it, as a hungry man would do to his meat and drink,
John iv. 34. Shall not we be willing to do the work of Christ, and do it
cheerfully, when the end of it will be eternal life ? If we love Christ indeed,
\ve must do his will, John xiv. 15, 21. When obedience is proposed in
general, every one will be ready to profess a compliance, God forbid that
I should not obey Christ. But when it comes to particular instances, and
some duty is pressed on us that seems difficult, or chargeable, or reproachful,
or hazardous, here is the trial of our love. Then he that loves Christ indeed,
will say with David, ' Shall I serve the Lord with that which costs me
nothing ?' Oh if Christ had done thus in reference to me and other lost
sinners, what had my condition been ? If he had been willing to have under
taken some small and easy things, but declined that which was difficult, and
reproachful, and hazardous, and painful, he had never been obedient to
the death of the cross, he had never died for me, and then I had never been
pardoned, I had never been saved, I had been a child of wrath now and for
ever, I had been a son of eternal death, I had been without hope to escape
it, nothing had remained for me but a fearful expectation of judgment, &c.
But did Christ think nothing too hard, nothing too grievous to perform
for me ? And when he calls me to a duty, which intrenches upon my ease,
or repute, or estate, or safety, shall I stick at it ? shall I decline it ? shall
I spare myself in opposition to Christ's will, and neglect of his command,
as the flesh and the world would have me ? Oh, then, how can I say that
I love Christ ? Indeed, those that accustom themselves to do thus, let
them say what they will concerning their love to Christ, their practice con
futes their sayings.
Use 3. This engages us to live unto Christ, not to others, not to ourselves.
This was the end of his death, and we are as much concerned to live unto
him, as we are not to defeat his design in dying, 2 Cor. v. 14, 15. He
' died that we might live.' Therefore we owe our life to him, it is his, and
should be employed for him. We were sentenced to die, he ransomed us
from death. His blood, his death was the price which bought and purchased
our life. Therefore we and our lives are his, as that which he has bought
and paid for, 1 Cor. vi. 19, 20.
CHRIST TOUCHED WITH THE FEELING
OF OUR INFIRMITIES.
For we have not an high priest which cannot be touched with the feeling of
our infirmities, &c. — HEB. IV. 15.
THE apostle's design, in this epistle, is to establish the Hebrews who
professed Christ in that profession ; so as they should neither quit it, nor
abate anything of it, for the IOTO of the Mosaical rites, or fear of perse
cution.
In order to that end he displays before them the excellencies of Christ,
and shews how far he transcends the angels, chap. i. 2 '; how far Moses,
chap. iii. ; how far the high priest. Afterwards he enters upon the com
parison betwixt Christ and the high priest, chap. iy. ver. 14. He proposes
his main design, that which he pursues all along.
Let us holdfast. Let us neither quite relinquish it, nor hold it loose, by
lukewarmness or indifferency, remitting anything of our zeal and stedfast-
ness therein : since there is more encouragement to stick to this, than the
former legal administration ; since we have a greater high priest, and one
from whom we may expect far greater advantages.
He calls Christ a high priest, because he did that really which the legal
high priest did typically. He makes reconciliation, and he makes interces
sion for the people.
He calls him a great high priest, insinuating that the other high priest
hood was little, and of small value, in comparison of Christ's. What Aaron
and his successors did but in figure and shadow, Christ does really and effec
tually ; whatever they did by sacrifice, or interceding for the people, had no
virtue or efficacy, but what depended on, and was derived from, the sacrifice
and intercession of Christ, the great high priest indeed.
He says, he is ' passed into the heavens ;' intimating, that what he does
there, is as far to be preferred before what the high priest did in the most
holy place, as heaven is above earth, or that lower tabernacle or temple on
earth. The high priest, on the day of expiation, after he had offered sacri
fice, took the blood of it, and with it passed into the most holy place ; this
was but a shadow of what Christ did, and is now doing for us. After he
had offered himself a sacrifice on earth, he, with the virtue of his blood,
VOL. III. P
82 CHRIST TOUCHED WITH [HEB. IV. 15.
is passed into the heavens, there to carry on and accomplish the remainder
of his office, as he is our great high priest.
And so he calls him Jesus a Saviour ; one who, by virtue of his office,
and his executing of it in earth and heaven, can save his people from their
sins, which the other high priest could not do.
He calls him ' the Son of God.' He was not a mere man, as the other
high priest, but God as well as man. The Son of God, not for his concep
tion, or unction, or resurrection, or exaltation ; but his Son by eternal gene
ration ; being begotten of the substance of the Father, and so of the same
nature and essence with him. Equal in power, glory, and all excellencies ;
and therefore a perfect and all- sufficient Saviour, ' able to save to the utter
most all that come,' &c. And hereby in such a height of exaltation, as the
other high priest cannot come into any competition with him in the least
wise. Yea, one who is not only able, but willing, to save ; being not only
the all-glorious, almighty, and all-sufficient God, but also gracious, merciful,
and compassionate : ' For we have not,' ver. 15.
We need not to be discouraged that we have an high priest that is so
transcendently excellent ; who is so great, as there was none in the world
ever like him ; who is so far beyond us, so remote from us, passed into the
heavens, yea, higher than the heavens ; who is infinitely above us, being
the Son of God, when we are but the children of men, dust and ashes.
Since, as he is great, and high, and glorious, he is also gracious, merciful, and
compassionate ; no weakness of ours, wherein he does not shew himself so :
' For we have not,' &c.
Obs. Christ our high priest is touched with the feeling of our infirmities.
For the explaining of this let me shew, 1, what it is to be our high priest ;
2, what those infirmities are, with the feeling of which he is touched ; 8,
what it is to be touched with the feeling of them.
1. For the first, his office, as high priest, may be best known by the acts
of it. The acts of his office are principally two.
(1.) Sacrificing for us to make reconciliation, chap. ii. 17. Reconciliation
was made by offering sacrifice ; this the high priest did under the law,
chap. v. 1. Thus did Christ, our high priest, he offered sacrifice for sin,
for the expiating and removing the guilt of it. A ' better sacrifice,' chap,
ix. 23 ; a wonderful sacrifice, Isa. liii. ' His soul ;' yea, soul and body,
himself, chap. ix. 14, 26.
(2.) By interceding. The typical high priest, on the day of expiation,
after he had offered the appointed sacrifice, took the blood of it with him
into the most holy place, and there, burning incense withal, sprinkled it
upon the mercy-seat, Lev. xvi. 14.
Heb. ix. 7, 25, Thus the high priest under the law appeared for the
people ; and this was a shadow of Christ's interceding in heaven for us,
chap. ix. 12, xi. 24.
He appears for us in our nature : as one who has shed his blood to ex
piate and cleanse us. The virtue of that blood is as fresh as if it were there
poured out and presented, it cries.
And he appears as one whose will and desire it is, that all the advantages
of his purchase may be bestowed on his people. This is more than if, as
man, he should offer up strong cries with tears, as he did, chap. v. 7. Thus
he intercedes, chap. vii. 26, and acts as our high priest, ver. 26.
2. What those infirmities are, with the feeling of which he is touched.
Infirmities here, are whatever our weak and frail condition makes us sub
ject to suffer by. The apostle takes infirmities in this latitude, 2 Cor., latter
part of the xi. and the former part of the xii. chapter, comprising his
HEB. IV. 15.] THE FEELING OF OUB INFIRMITIES. 83
wants, weaknesses, inward and outward ; his perils and dangers, his temp
tations and trials, his afflictions and sufferings, under the notion of infir
mities.
All that our Lord Jesus, taking our frail nature upon him, was exposed
to, or exercised with ; particularly, either such as concern the outward man,
as want, or poverty, hunger, cold, nakedness, weariness, vide 2 Cor. xi. 27 ;
also pain, sickness, or death itself. Not only such as are natural, but ad
ventitious, through the injustice, cruelty, or other sin of men ; as contempt,
disgrace, reproach, slander, hatred, opposition, exile, imprisonment ; or that
which sometimes more troubles us, the unkindness, unfaithfulness, unaf-
fectionateness, desertion of friends and relations.
Or, 2, such as concern the soul, viz. grief and anguish, trouble and per
plexity, fear and terror, spiritual desertion, sense of God's displeasure or
wrath, temptations from Satan, and horrid suggestions. All these, and such
like, we may understand by infirmities. All these in a manner was Christ
exercised with, or exposed to ; and he is touched with the feeling of all and
every of these, when his people are under them. But,
3. What is it to be touched with the feeling of our infirmities ? The word
is <ro/Acra0Sj<ra/, which signifies to condole with one, or to suffer with him.
As one member is in pain or distress, the other members suffer with it,
which the apostle expresseth by the same word, 1 Cor. xii. 26.
But this requires a more distinct and particular account. Take it thus,
(1.) He knows all our infirmities. He knows them actually, he sees them.
He knows them all, none of them escape his notice. There is none of them
so small, as that he should think them not worth his notice. None of them
so great, as that he will be loath to concern himself therein. That is true
still which David speaks of the Lord, before our nature was assumed, Ps.
Ivi. 8. All his troublesome motions, when he was forced from home, and
in a sad wandering condition, the Lord took a particular account of it ; he
had them in numeration, as we have things which we count or tell one by
one. We may think our afflictive infirmities more than we can number ;
but he counts them exactly, and has the account always in his eye. He
takes not less notice of them, since he took our natures and infirmities, than
he did before. As he is God, he is no less able. As he is man, we cannot
imagine him less willing to do it ; he is now doubly willing, both as he is
God and man too.
(2.) He knows them experimentally. For he has tried what they are,
he has himself been exercised with them. For tempted, in the latter end of
this verse, some copies have wvsigdfffAivov. He found by experience what
they are, Mat. vii. 18. He took our infirmities, and bare them ; and so
knows how heavy they are by his own feeling. He knows what weight,
or smart, or trouble, or afflictiveness there is in any of our infirmities, for he
himself hath felt it all ; he himself was under, and perfectly remembers what
he suffered by it, and so he knows feelingly and to the life what we suffer
by any of them. He does not only know what it is to be poor, in want and
necessities, as one who having always lived in plenty himself, has an account
of the poor and necessitous condition of others, but he himself was poor,
2 Cor. viii. 9.
He knows by experience what it is to be in such necessities, as not to
have whereon to ride, whereon to feed, whereon to lay his head, Mat. viii. 20.
He knows what it is to be in pain, not only as one who having been at
ease all his days, hears but. others complain of it, but as one who himself
has felt it, and that in extremity.
He knows what it is to be despised and set at nought, to be abused and
84 CHRIST TOUCHED WITH [HEB. IV. 15.
reproached, to be hated, and persecuted, and despitefully used. He knows
the sorrows of life, and the pangs of death ; not as the angels know them,
by sufferings of others, but by his own experience, as one that has suffered
all these himself.
He knows what it is to be tempted to sin, troubled with horrid sugges
tions from Satan ; what it is to be deserted of friends, of all men ; yea, what
it is (as to sense) to be forsaken of God. For this was his own case, he
himself was thus tempted and tried, thus deserted and forsaken. All his
disciples forsook him and fled ; yea, the sense of his Father's love was
withdrawn from him, when he cried out, ' My God,' &c. He knows all this
by his own sense and suffering ; he knows how grievous and afflictive this
is, and what pity it calls for, and what succour and relief it stands in need
of. He became like us in all these, that he might know this by experience,
as chap. ii. 17, 18.
(3.) He is affected with 'our infirmities, he feels them, he is touched with
the feeling of them. He has a sense thereof which touches his soul, and
makes some impression on it; as one who not only has suffered what others
feel, but suffers with them in what they feel. As when one member is
under some grievance, not only the other members suffer with it, but the
soul is affected therewith ; affected with grief arising out of love, attended
with desire to give or get relief, and anger and indignation against that which
brought the grievance, or continues it, and hinders relief. In like manner
is Christ affected with the infirmities of his people.
[1.] He pities, has compassion on them. This the word here used
signifies, and may be read thus, We have not an high priest which cannot
have compassion, &c. The same word is used, Heb. x. 34. Though they
were not in bonds with the apostle, yet they suffered with him, being
touched with a compassionate sense of his sufferings and bonds, as if they
had been bound with him. So, though Christ labour not under these infir
mities, as once he did, yet he is not without sense thereof; it touches his
soul, so that he does ffvfjwaSrtfai, suffer with us therein, having a com
passionate sense of what we thereby suffer.
[2.] And this pity and compassion, it is not without the motions and acts of
love. Indeed, this is the rise of it. It is out of such a love as made him
willing to humble himself so low as to take our weaknesses and infirmities
upon him. He would know what they were, and what it was to labour
under them, by his own feeling and experience, that he might know the
better how to pity those that are encompassed with them. He would in all
things, in all soul-infirmities, be made like to us, that he might be, with
more advantage, a merciful, a compassionate high priest, chap. ii. 17, 18.
This was out of a wonderful and astonishing love ; this fitted him for com-
passionateness, and excites it.
[3.] This is attended with desire, accompanied with an inclination to
succour, relieve such, whose condition is to be pitied ; to do that which is
best for them in such a condition. That which wants this is no pity
indeed. It is that which is most advantageous and desirable in this affec
tion ; it is all that we must understand by compassion, when the Scripture
ascribes it to the Lord ; and when we conceive it to be in Christ as God, in
the divine nature, it is not in him a troublesome or passionate grief. That
is an imperfection not to be ascribed to him ; nor would it be any advantage
to us if he were liable to it. But it is a willingness in him to help and
succour those whose state calls for pity or commiseration. It is an inclina
tion to do that which is good, which is best for us under our infirmities,
Mark i. 41, ix. 22.
. IV. 15.] THE FEELING OF OUR INFIRMITIES. 85
[4.] This is accompanied with zeal and anger, or indignation, against
those who occasion the grievance, or would make it worse and heavier.
Christ hath left us an instance of this before he took our nature and infirmi
ties, Zech. iii. 1, 2. Joshua, and those whom he represented, had infirmi
ties enough, were covered, clothed with them, ver. 3. Satan makes use of
them as matter of accusation, would have had the Lord severe against them,
instead of pitying and relieving them. Hereupon Christ is moved with zeal
and indignation against him, and expresses it, ver. 2 ; and has such a sense of
his people's infirmities as raises his zeal and indignation against those who
will have no compassion for them while they are under infirmities.
[4.] He is affected with our infirmities as a man; for he is not only God,
but man. Herein the comparison holds betwixt Christ and the Levitical
high priest, as the apostle expresseth it, Heb. v., and ii. 14. He assumed
our nature, and so our affections ; as he has a human nature, so he has
human affections. He has such love, pity, compassion for his people
in their infirmities, as are in the hearts of the children of men, the weak
nesses excepted. They are in him properly, and not as they are attributed
to God, to whom such affections are only ascribed metaphorically. When
Scripture says, the Lord loves and pities, we must not conclude that he is
affected as we are, but such acts and motions as we feel are ascribed to God
from some little resemblance, a very remote likeness, whereas the difference
is infinite. And we know no more what they are in God than the brutes
know what these affections are in us ; the distance is incomprehensibly
greater. They do no more properly belong to God than a human soul, or
the members of a body, belong to him, which yet are spoken of him in
Scripture. But what is spoken after the manner of men must be under
stood in a way suitable to the excellency and perfection of God.
But these affections are not only ascribed to Christ after the manner of
men, but they are truly and properly in him as he is man. He has truly
and properly the heart and affections of a man ; a heart that can be touched
with the feeling of our infirmities, even as you feel your hearts affected with
the sufferings of a very dear friend. He has such compassion as a parent
has for the weaknesses of a beloved child, Ps. ciii. 18, Judges x. 16, Jer.
xxxi. 20. This is ascribed to God very improperly ; but it is true of Christ
as he is man, in a most proper sense. There is no such grief and pity in
God as there is in us, ho is infinitely above them, &c.
It may be said that there is a great difference betwixt these affections as
they are in Christ, and as they are in us, both in respect of the personal
union of the human nature with the Godhead, and because of his now per-
fec - and glorified state.
It must be confessed there is a difference upon these accounts, but it is
such a difference as does nothing lessen the advantage, or abate the comfort,
we may have from this particular.
First, For as [to] the personal union, this is not inconsistent with such
affections as are in us, no, nor the sinless weakness of them ; for Christ had
and expressed such affections while he was on earth ; and yet that union
was then the same that it has been since, and will be for ever.
To instance but in one, his compassion ; that which is most pertinent, and
which seems to import more weakness than some other affections, as love,
joy, desire. We find him shewing his compassions frequently, upon all
occasions offered, Mat. ix. 36, and xiv. 14, and xv. 32, Mark i. 41, Luke
vii. 13 ; yea, such was the tenderness of his compassions, as he often ex
pressed it in tears. The motion of this affection was not confined to his
soul, but wrought upon the body also ; and made more impression there,
86 CHKIST TOUCHED WITH [HEB. IV. 15.
than it will do upon every temper, Luke ix. 41, 42, John xi. 33, 35, Heb.
v. 7.
So that though he was God-man, yet his affections were like those of a
mere man, only without sin. This affection did not prevent reason or dis
turb it, or hunger him into any irregularities, as inordinate passions do sin
ful men. And such calm, untainted affections in him, are of far more
advantage and comfort to us than turbulent and excessive passions would be.
Secondly, As to his glorified state, the difference as to his affections is this,
that they are perfected, freed from some weakness and imperfections, which,
though they were in him without sin, yet were the effects of man's sin, and
by the sin of man brought upon man's nature ; which nature, so weakened,
the Lord our Redeemer assumed, and continued under those innocent
weaknesses during the state of his humiliation. Bat now being exalted to
the height of perfection and glory, he is freed from those weaknesses, and
all shadow of imperfection is vanished. There is no inward disquiet of his
soul by grief or pity, as John xi. 33 ; no outward disturbing commotion of
humours or spirits in his glorified body ; no tears or weeping, as in the days
of his flesh, which may be included in his being made perfect, Heb. v. 9 ;
nothing remains which imports weakness, or suffering, or imperfection,
2 Cor. v. 16.
But we lose nothing by this alteration in his state and in his affections.
The difference seems but to be this, now he has perfect affectionateness to
his people in their infirmities ; he perfectly pities and sympathises with
them ; his compassion and sympathy is without weakness or imperfection ;
not only without sinful weakness, which he never had, but without innocent
weakness, which attended him in his love and suffering condition.
So that he still hath human affections to us, retaining still the human
nature ; he still has love, pity, compassion for us, not only such as are
ascribed unto God, but such as are in the heart of a man (which we being
better acquainted with, are more familiar and obvious encouragements and
supports to us), only they are more perfect affections than are in the heait
of any other man on earth or in heaven. There is less weakness in them ;
he more perfectly loves and pities us, and is more perfectly touched with the
feeling of our infirmities, as man, now that he is in heaven, than when he
was upon earth.
[5.] Christ is affected with our infirmities, as one concerned in us very
much and nearly. A good man, when he sees another in wants, distress,
misery, will be moved with it, though he be a stranger to him. Oh, but if
he be one in whom he is concerned, one who is nearly related or much
endeared to him, he will be much more affected, 'and more feelingly touched
with his condition, Luke x. 30, 33. He did this for a stranger, what for a
friend, brother, child ? Christ is not affected with the infirmities of his
people, as if they were strangers to him, and he no otherwise concerned in
them than a stranger ; but as one that has interest in them, that is related
to them, that counts himself one with them and them one with him.
He is touched with the sense of our grievances, as one that has interest
in us and we interested in him. This is intimated in the text ; we have an
high priest, he is ours and we are his ; so that he is touched with the feel
ing of our infirmities, not as of those who belong not to him, but of those
who are his own. Christ himself requires that we should have bowels of
compassion for those who belong not to us, when their condition requires it ;
much more for those that are our own ; and he himself will perfectly answer
what he enjoins us in this particular.
As one related to us, nearly and many ways related, by all sorts of rela-
HEB. IV. 15.] THE FEELING OF OUR INFIRMITIES. 87
tions, those that are most endearing, and most oblige the heart to affection-
ateness and sympathy.
As a friend, John xv. 14, 15. Now, Job vi. 14, pity should be shewed to
a friend ; pity should be shewed to a servant, to a stranger, much more to
a friend. Christ shewed great compassion to his enemies, what has he then
for his friends, those that were dearer to him than his life ?
As a brother, Heb. xii. 11, 12; Joseph's brethren, Gen. xlii. 21.
As a father with the grievances of his children, chap. ii. 13. Christ as a
father presents himself and his little ones to the Lord as a pleasant sight.
Now what a quick sense has a parent of the pain or wants of a dear child ?
Jer. xxxi. 20.
As a husband with the wants or sufferings of the wife of his own bosom,
2 Cor. xi. ver. 2. The covenant wherewith he married them to himself, is
founded in his own blood ; they were dearer to him than his own heart
blood. How would a husband of such love (if there were any had such love)
be touched with the feeling of what is grievous to his wife ? So is Christ
touched with the sense of his people's infirmities ; he is not affected with
them as though they were aliens, but as those whom he owns in the nearest
and most obliging relations.
Yea, he is touched, &c., as one united to us, as counting himself one
with us. The nearness of this union is expressed by that of head and
members, Eph. i. 22, 23 ; and this is laid down as the ground and reason
of the sympathy, 1 Cor. xii. 26, 27. When one member suffers, all the rest
are sensible ; but especially the head, which is the foundation of sense.
Christ being the head, from whence spiritual sense is derived from its mem
bers, by which they sympathise with one another, he himself is sensible of
what is grievous to the members in particular ; on this account, in all their
afflictions he is afflicted.
He being one with them, he counts their sufferings his ; he is afflicted
with their want, pain, suffering, as if it were his own. The troubles which
Saul gave the primitive saints, he resents it as a persecuting of himself, Acts
ix. 5 ; he that touches them, touches the apple of his eye ; yea, any neglect
to relieve the least of them in their infirmities, he is sensible of it as a
neglect of himself, Mat. xxv. He is affected with their infirmities, as one
greatly concerned, no less than if it were his own concernment.
[6.] He is affected with them really and to purpose ; he is touched with
the feeling of them effectually. It is not an ineffectual sympathy, a fruit
less pity, like that censured by the apostle, James ii. 15, 16 ; but it is
active, that which is really advantageous to us every way : to give what we
want, to secure us from what we fear, to ease us of what is grievous, or to
do for us that which is as good or better.
It includes a readiness in Christ to accommodate himself to all our infir
mities, according to the exigence of them, so as to give ease, relief, supply,
deliverance ; so far as is needful, as soon as it is seasonable, whenever it
will be good for us.
It makes him ready to shew mercy and grace in time of need ; so ready,
as we may be confident of it. It is the ground of what is held forth in the
next verse; ' in that he is touched with the feeling,' &c. We may have help
and relief under all infirmities ; we may have whatever of this nature will
be a mercy to us ; all that is mercy we may obtain, and this is all that is
desirable. We may have it freely, from grace ; we may find grace, which
gives without money or price ; we need but come to find it, we need but ask
to obtain it. We may have it in abundance from him who sits upon the
throne to shew himself gracious ; whose glory it is to give like himself, the
88 CHRIST TOUCHED WITH [HEB. IV. 15.
King of kings ; to give royally, liberally, bountifully. We may have it all
whenever we need it, whenever it will be seasonable ; and we may be con
fident of all this, because he has such a sense of our infirmities ; this leaves
us no occasion in the least to doubt of it. We may have all that heart can
reasonably desire, in such kind, in such way, in sueh measure, and at such
times, as is most desirable. We may be sure, because he is touched with
the feeling, &c. He has a more effectual sense of them than any other, men
or angels, yea, or we ourselves have ; for he has such a sense thereof as will
assuredly bring relief, which neither we ourselves, nor men or angels for us,
can do in many cases.
[7.] It is an extensive sympathy, it reaches all our infirmities. He has
compassion on us in all our weaknesses, all that we suffer by, in all that has
anything of misery or activeness in it. This is plain by the latter end of this
verse : he ' was in all points tempted,' &c. He is touched with the feeling
of all those infirmities wherewith himself was tempted or exercised ; but he
was exercised in all points with all our weaknesses, but those that are with
out sin.
Oh, but it may be said, this exception does exclude the greatest part of
our infirmities from this sympathy, and us from the comfort and advantage
of it, in those points too which stand in most need of it ; for those infirmi
ties which prpceed from sin, or are mixed with it, and sin itself especially,
are our greatest misery, make our present state most lamentable, and so stand
in most need of pity and relief. If Christ be not touched with the feeling of
these (which are worst of all), so as to have compassion on us, and be ready
to succour us, we are to seek in our greatest pressures and grievances, where
we have most necessity of relief and pity ; as e. g.,
1. In those infirmities which are from sin, the effects of sin, which are
many and great, is he not touched with the feeling, &c. ?
I answer, Yes, he is touched, &c. These are not excluded by the expres
sion. He himself laboured under these ; for such infirmities as are from
sin may be sinless, though they be the effects of sin, yet they may be inno
cent in themselves, and without sin ; and all that are without sin he himself
was exercised with. He was tempted in all points, exercised with all infir
mities, even those which are the effects of sin, as we are ; only they were
in him without sin, as they are not in us. For,
Let it be observed, that Christ took not our nature, as it is now in the
glorified saints, who are not only freed from sin, but from all the sad effects
of it ; nor as it was in our first parents, in the state of innocency, before they
had sinned, and before sin had made any breach upon human nature, and
brought those weaknesses and infirmities upon it which they afterward and
we now suffer under. But he took the nature of fallen man, as it was bruised
and rendered infirm by the fall ; he took our nature as weakened by sin,
though not as defiled by it ; there was no sin in his human nature, but
there was those weaknesses and infirmities which were the sad issues of sin.
These he laboured under, and so knows how to pity and sympathise effec
tually with those that are yet under them. He was not exempted from
those infirmities which are part of the curse brought upon our nature by
sin, but only exempted from what was sinful in them, Rom. viii. 3, where
likeness refers not only to flesh (for that in him was not only like, but the
same with ours), but to sinful flesh. He assumed our nature, not as it is
glorified, or as it was innocent, but as it is sinful, as it is under the effects
of sin. The meaning is, he had a human nature just such as that of sinful
man ; as frail, as infirm, as mortal, as corruptible as that of sinful man,
HEB. IV. 15.] THE FEELING OF OUR INFIRMITIES. 89
altogether like it in those infirmities which are the effects of sin, but without
sin in him.
Obj. It may be said, there are some infirmities in us which are the effects
of sin, which Christ was not exercised with, as painful distempers and sick
nesses ; yet these are grievous and afflictive to us, and so need his compas
sions and relief. But how can he be touched with the feeling of them, since
he never felt them, never was tempted or exercised with them ?
Ans. Those infirmities (the issues of sin) which Christ took on him, were
such as are natural, common to the nature of man and all mankind ; not
such as are personal and proper to some only, as those be which are instanced
in : but though he did not suffer by these, yet the grievance and afflictive-
ness that is in them he suffered. He endured as much trouble, and more,
than any fever can afflict us with, in that agony, which forced from him a
bloody sweat ; he endured as much pain as any man in the most acute sick
ness or distemper, when nails were driven through his hands and feet. And
so he knows by experience what pity and relief such anguish and pain calls
for, and thereby is disposed to sympathise with his people therein, as effec
tually as if himself had been exercised with those particular and personal
distempers which are so afflictive to nature. That, Mat. viii. 17, holds true in
respect of his effectual sympathy with us, in sickness and painful distempers.
The grounds which may assure us of the truth of this are such as these :
(1.) This was one end why he took our nature, and became man. It was
not only that he might suffer for us, but also that he might suffer with us,
by a compassionate feeling of what we suffer. He was to be like the Levi-
tical high priest, Heb. v. 1, taken from among men. And why so ? Ver. 2,
that he might be the more disposed to have compassion on his people in
their infirmities ; even those that are sinful, and are so Jess or more, Heb.
ii. 16, 17. He took man's very nature, the seed of Abraham, and was made
in all things like unto us in our nature, in its parts, properties, infirmities,
in all. Wherefore ? Why, that he might be merciful ; that he might have
the mercies and compassions, not only of God, but of a man also. Such
mercies and compassions as angels have not for us, yea, such as God alone
could not have had for us ; not only those of God, but those of man too.
He might have had the mercies of angels for us, if he had taken the nature
of angels ; he might have had the mercies of God for us, if he had not taken
our nature ; but he could not have the mercies and compassions both of God
and also of man for us, unless he had become man ; and therefore it behoved
him to be made like us, that there might be in him a concurrence both of the
mercies of God and of man also ; that he might not only be merciful to us as
God, but compassionate us as one man does another; and that he might
pity us too out of experience, as one that had been exercised with the feeling
of the very same weaknesses and grievances that we feel, ver. 18. He be
came man, that he might be exercised with such weaknesses and grievances
as the children of men are ; and was actually tempted or exercised with them,
that his own experience might render him ready and forward to pity and
succour us under them.
Now, this being the end why he became man, it is no more to be doubted
of than that he took our nature. As sure as he was taken from among men ;
as sure as he was born of a woman; as sure as he is the man Christ Jesus ;
as sure as he has the nature, the soul of a man ; as sure as he has the affec
tions of a human soul : so sure it is that he is touched with the feeling,
&c. ; with such a feeling as is collected from Scripture.
(2.) This was the end of his sufferings, Heb. ii. 18. All that he suf
fered, by our weaknesses, our sins, was that he might succour those that
90 CHRIST TOUCHED WITH [HEB. IY. 15.
suffer by them, that he might be touched effectually with the sense of what
we are exercised with. As by his sufferings he learned obedience, Heb. v. 8,
so thereby he learned compassionateness to his people. Indeed, this was
one part of that obedience which he was to learn thereby. The Father
would have him to be a compassionate high priest ; and himself suffering by
our infirmities, and for our sins, he learnt by experience how to pity those
that suffer.
Now, this being the end of his sufferings, as sure as he would not suffer
so many things in vain, as sure as he would not lose the end of his suffer
ing, so sure it is that he is touched, &c.
(3.) It is his office, as he is high priest. This office required it. He
being called to this office, must be faithful in the discharge of it. He could
not have been faithful herein if he had not been merciful. These are conjoined
by the apostle, chap. ii. 17. Compassionateness was required in the Leviti-
cal high priest to the faithful discharge of his office, chap. v. 1, 2. Two
things are necessary in every one who has this office : one in reference to
God, to offer sacrifice for reconciling him ; the other in reference to the
people, that he can have compassion on them, that he be touched with the
compassionate sense of their infirmities, as one who himself has suffered by
and under them.
Now, Christ far excelled all other high priests in both these ; as in the
former, so in the latter. He answered the office herein perfectly, as none
else could. It behoved him so to do, vers. 8, 9. Made perfect, how ?
4 By the things which he suffered,' ver. 8 ; ' by sufferings,' chap. ii. 10.
Though he had all perfection in his person, yet he could not be made perfect
in his office without suffering. For his office was both to satisfy God, and
to have compassion on man ; and by suffering he came to do both perfectly.
Thereby he satisfied divine justice, and thereby he learnt experimentally com
passions to his people. So that, without this latter, a compassionate feeling
of his people's infirmities, he had not been perfect in his office. As sure as
Christ is faithful, as sure as he perfectly discharged his office, so sure is he
touched with the feeling of our infirmities.
2. But in sinful infirmities, what relief is there hereby for them ? Christ
was not touched with any that were sinful, and how can he be touched with
the feeling of them ? e. g. the people of Christ have much ignorance and
darkness, and many spiritual wants ; they are sinfully defective, both in
knowledge and holiness ; and these are in themselves, and to those that are
duly sensible of them, greater miseries than poverty, or sickness, or other
outward afflictions and sufferings.
I answer, Christ had something of these, though nothing of the sinful-
ness of them ; so much of these, as that he can sympathise with his people
under them.
He wanted much knowledge of many things ; he wanted some spiritual
gifts, yea, and some exercise of grace, in some parts of his life, while
he was upon earth. He came not to perfection in these, but by degrees,
and till then was under some defect and imperfection, though not any
that was sinful. For he wanted none that he ought to have had, or
that his present state was capable of ; yet, wants, defects, and inward weak
nesses, without sin, he was really under, Luke ii. 40, 52. Hereby it seems
plain, that he had not at first that measure of knowledge, and of the Holy
Ghost, as afterwards. He knew not so much, nor had that exercise of grace
in his infancy or childhood, as at perfect age. His faculties were not cap
able of full perfection herein till they came to full maturity ; he grew but
up herein by degrees, as he grew in stature, and consequently was without
. IV. 15. J THE FEELING OF OUK INFIRMITIES. 91
some degrees of what he after attained ; and till then, under defects and
wants, though sinless. So that he knows by experience what it is to be
under defects and wants, and so knows how to pity those who labour under
them. In this the comparison holds betwixt him and the Levitical high
priest, chap. v. 2.
3. Oh, but he was never touched with sin, chap. i. 16, and this is our
greatest misery, the sting of all grievances, that which makes all other to
be heavy and grievous. If he be not touched with the feeling of our sin, we
are at a loss where we have most need.
I answer, There are four things considerable about sin, the offence, temp
tation to it, guilt of it, punishment for it. Now there are none of these but
Christ was touched with them, but the first only. He was without fault ;
there was nothing in him, nor acted by him, which was an offence to God,
1 Peter ii. 23. He was perfectly innocent ; and if he had not been so, he
had not been capable of bringing us any relief as to sin ; he could neither
have been a high priest nor a sacrifice for sin.
But (1.) he was tempted to sin ; tempted much and long by Satan, and to
the most horrid sin, chap. ii. 18. In that he was tempted, he is disposed,
he is both able and willing to, &c. ; in that he ' suffered by being tempted,'
he can pity, and so is ready to succour those that suffer by temptation. He
was not overcome when tempted, though he suffered by it, but he knows
hereby what it is to be overcome ; for the sense of that kept him from yield
ing, and so he knows how to have compassion on those that are overcome by
temptation.
(2.) The guilt of sin, of our sin, was upon him, 2 Cor. v. 21. Sin was
imputed to him ; he was by imputation a sinner, though he never sinned
personally. Our guilt was laid on him. Guilt is an obligation to the
penalty. Christ came under this obligation, and so under guilt ; not by his
own sin, but by his own consent he became our surety, and so was bound to
pay the debt. Guilty so far, as to be bound to endure what sin had deserved,
and sinners were worthy to suffer.
So far he was touched with the guilt of sin ; so far he knows what it is to
be under guilt, and so knows what pity and relief they need who are under
it. So far he is touched with the sense of their condition who are guilty,
chap. v. 2.
(3.) As to the punishment of sin, he was not only exposed to it, and
bound to bear it, but actually endured it, Isa. liii. 4-6. ' The iniquities,'
i. e. the punishment of them, all the punishment that was due to all ; the
whole curse was inflicted on him, so he is said to be ' made a curse,' Gal.
iii. 13.
So that he had a greater sense of sin than any of his people ever had.
We may hear him cry out under the weight of it, Lam. i. 12. The whole
penalty and curse was upon him, part of which made his soul heavy unto
death.
So that, though he was without sin, yet he was touched, or rather op
pressed with such a sense of sin, as is enough abundantly to move him to
all compassionateness to any of his people under the burden. It is an
extensive sympathy ; such as reaches not only infirmities that have no
respect to sin, but those that are from sin, as its effects, and those that are
sinful formally, yea, sin itself; he is touched with the feeling of all.
[8.] It is a proportionable sympathy ; a compassion which is exactly an
swerable to the nature and quality of every infirmity; fully commensurable to
it, whatever it be. As it is not more than it needs, so it is not less than it
requires, how much compassion and relief soever it calls for. This is ex-
92 CHRIST TOUCHED WITH [HEB. IV. 15.
press, chap. v. 2, bvva.ij.tvos fursto-radiiv, rendered 'who can have compassion;'
but the word signifies, a compassion or sympathy answerable to the occasion.
Quantum satis est, so much as is sufficient for it. Not only when the griev
ance of it is less, but when it is more ; proportionable to the actual afflictive-
ness of it at present, and the danger of it for the future ; to what we do suffer
by it, or what we may suffer.
This was the duty of the Levitical high priest, with whom Christ is there
compared. He did thus sympathise with the people in their infirmities, in
proportion to their ignorances and wanderings, when he was faithful in an
swering his office. But Christ herein excelled him, as the apostle shews,
ver. 7. He shewed his compassions in strong cries and tears, and does it
still ; though not in such expressions, yet as effectually, and more perfectly.
We may be apt to measure Christ by ourselves, and to think that small
grievances he will overlook and pass by without regard or resentment, and
that he will not trouble himself with those that are greater, according to the
exigence of them. But he has a sense of every infirmity, proportionable to
the grievance or danger of it. The least he slights not, the greatest he
waives not ; turns not aside, as the priest and Levite did, as if a resentment
answerable to it would be troublesome to him. He is not like us, who have
no sense of others' grievances when but small, or but little sense of them when
they are great. But he has a compassion for all, and more for those which
need and require more. He has a due sense of all, and that which is suffi
cient for our relief and comfort ; not only in the least, but the greatest.
9. A constant and perpetual sympathy. It continues without any inter
mission so long as he is high priest, or so long as our infirmities continue ;
so long as we are under any weakness, inward or outward ; so long as we
are in any danger or peril ; so long as we are exposed to any trouble or
suffering.
This is one thing wherein the faithful discharge of his priestly office
consists. And he is a priest for ever, Ps. ex. 4, repeated often in this
epistle, chap. v. 6, and vii. 17, 21.
It is true, one principal part of his office, as priest, the offering himself
as a sacrifice as priest, the offering himself as a sacrifice for sin, is already
finished and discharged. And sin being fully expiated by that once offering
of himself, there is no need of repeating it. But this efficacy of it does still
continue ; and in the virtue of it his intercession (the other part of his office
as priest) is still effectual, and will be for ever, chap. vii. 25. There will be
some alteration also as to this part of his office. Now he intercedes for
relief and comfort to his people under infirmities, and for deliverance from
them. And when full deliverance is obtained, there will be no need, no
occasion to intercede either for succour in, or freedom from, them ; but even
then he will intercede for the continuance of that happy deliverance. And
both his sacrifice and intercession will have an influence upon, and be
effectual for the everlasting continuance of that blessed freedom.
So that, though there be some change in the acts, yet the office of Christ
as high priest continues for ever ; and is, and will be exercised in acts suit
able to the state of his people.
Now, while his people are compassed with infirmities, he shews himself a
merciful and faithful high priest, in effectual pity and compassionate sympathy.
And so he will continue while they are under weaknesses, i. e. so long as ever
there is any occasion for it, and his people have any need thereof. But
when they are fully delivered, and their weaknesses end in perfection, then
joy will succeed compassion, and the conflict, with the succour therein, will
end in an everlasting triumph.
. IV. 15.] THE FEELING OF OUK INFIRMITIES. 93
Thus much to explain this truth. Something should be added for con
firmation of it. It is so great and wonderful a condescension in Christ to
be touched with the feeling of our infirmities, that some may be apt to ques
tion it, very ready to doubt of it, too slow to deliver * it. Faith may want
some grounds to support it, and encourage it in the belief of a truth so
strange to reason, so far above all expectation, beyond all we could ask or
think. And there are grounds for it sure and stedfast, which the apostle
lays down in this epistle.
Use 1. For instruction. This truth leads the people of Christ to many
duties, and strongly obliges to the performance of them.
1. To admire Christ ; to employ your minds in high, adoring, admiring
thoughts of Christ. He is wonderful ; it is his attribute, Isa. ix. Wonder
ful every way, in his person, natures, offices, and the execution of them ; but
especially wonderful in this, that he would be touched with the feeling of our
infirmities. And this will appear wonderful in our eyes, if we consider who
he is that is thus touched, and what was required that he might be capable
of this sense, &c., and what such a sense thereof imports.
. For the first, Christ, as to his divine nature, is God ; the great, blessed,
glorious, and all sufficient God, infinite in happiness and all excellencies ;
farther above us, and the noblest piece of the creation, unconceivably
farther above the highest, than the most excellent creatures are above the
vilest thing on earth, the meanest thing imaginable. He could expect no
thing from us, no advantage by us ; not the least degree of glory or happi
ness, being in the perfect possession of infinite glory and happiness without
us. He had lost nothing if we had perished in our sin without pity, and
sunk under the weight of our infirmities. We had nothing to oblige him to
concern himself in our weaknesses and miseries ; why then would he bring
himself under the sense of them ? How wonderful it is that he would do it !
2. That he might be capable of the sense of our infirmities, he was to take
upon him both our nature and our infirmities, and it is highly wonderful that
he would meddle with either.
It was requisite that he should assume a created nature. And if this
nature had been that of the angels, this had been a wonderful condescension ;
infinitely more wonderful than if the most glorious angel should have been
willing to take the form of the vilest creeping thing ; for the distance is in
finitely greater betwixt God and such an angel, than betwixt such an angel
and any creeping thing we tread on.
But he was to take the nature of man, so much lower than that of the
angels ; more wonderful than if the most glorious potentate on earth should
be willing to live in the form of a beast, or to take the shape of a worm ;
the glorious God stooped lower when he took the nature of man.
Yea, he was to take the nature of sinful man. The ' likeness of sinful
flesh,' Rom. viii. 3. As if a man should be willing not only to take the like
ness of a worm, but the likeness of a toad, though without poison, for which
our nature has a greater averseness and abhorrence. This would be an
astonishment. Oh, but the infinitely holy God had a greater averseness to
sinful flesh than we have to a toad, and yet took the likeness of sinful flesh ;
he assumed it as it was abased by sin, as the effects of the venom and
poison of sin was upon it, though without the sin of it. How wonderful is
this!
Yea, he was to take our infirmities also. Not only the excellencies in our
natures singled out for him, as divers there were wherein we excelled the
inferior creatures, but the weaknesses, the blemishes, the debasements of
* Qu. 'believe'?— ED.
91 CHRIST TOUCHED WITH [^EB. IV. 15.
our nature, as it was sullied, and bruised, and crazed by the fall ; under all
the defects, and maims, and disadvantages it had suffered by sin, sin itself
only excepted, he declined none else. He took, he bare all, he laboured
under all, that [he might] have a compassionate sense of all, the vilest, the
worst of all, by his own feeling. It may well seem a debasement of such
a glory to unite our nature to him in its best state, as it was innocent, or
as it is glorified. How wonderful is it that he would assume it when it was
at worst, with all its specks, and flaws, and cracks, all its rags and vileness,
all its bruises and weaknesses ; nothing excluded, not the effects of sin, but
only sin itself!
It is infinitely below that glorious majesty of God, to be clothed with the
sun, as he was clothed with flesh. What a wonderful condescension would
it be for him to be covered over with clay, with mud ! We would think it
so in a person of honour, though the mud were without stench ; and yet our
nature was viler to Christ, as he is the God of glory, than any clay or mud
is to us. Oh that he, the King of glory, should clothe himself with so vile
a thing, should appear and live in such a covering that he might learn to
pity us ! What an astonishment is it ! If our minds were duly exercised
with the thoughts of these things, how would they strike our souls with
wonder and admiration !
3. For the import of it, this being touched with the feeling, &c., is a kind
of suffering with us. It includes compassion, a motion of the heart which
is taken to have more weakness in it than other affections.
Now, that the God of glory should have such respect to contemptible
creatures, as not only to suffer for, but also to suffer with them ; —
That he should have compassions on us in infirmities, which are the
effects of sin, or in themselves sinful, and shew compassion and tenderness
where there is just and proper occasion for his anger, indignation, and
severity ; —
That he should concern himself, not only in those cases where common
friends will stand by us, but in our weaknesses, where others will be
ashamed of us ; in dangers and sufferings, where others will be afraid ; in
the sad circumstances of our lives, when others withdraw, and^where his own
best friends on earth deserted him ; —
That he should have such regard for those who are infinitely below him,
and whom he might pass by with as much disregard as we do flies or grass
hoppers ; for we are incomparably less to him than these are to us ; —
If these things were in our thoughts, what occasion of wonder will they
offer to us ! How admirable is Christ hereby represented to us ! how
worthy of all admiration, both from heaven and earth, both now and ever
lastingly !
2. To love Christ. There is no greater attractive of love to an ingenious
temper than love. Now in that Christ is touched with the feeling of our
infirmities, you have a most evident demonstration that he loves you ; and
with such a love as is most obliging, such as is most proper and powerful
to command, excite, and draw out your affections to him. For hereby it is
very clear what his love to you is.
(1.) A great love, and most extensive ; that can reach all conditions and
circumstances which you are or may be in, even such as the love of others
will not touch, will not come near : a love that will shew itself in all cases,
even where it could be least expected ; a love that will surmount and over
flow all discouragements. No want, no weakness, no hazard, no suffering,
is able to quell or stop it. It breaks forth in all, for he is touched with an
affectionate sense of all these.
HEB. IY. 15.J THE FEELING OF OUR INFIRMITIES. 95
(2.) A free love. This is an evidence he can love freely ; he can love
those who are all made up of defects and imperfections, who are covered with
specks and blemishes, who are compassed with infirmities ; not only with
those that are sinless, which might move him to despise us, but those that
are siuful, which might provoke him to hate us. He is affectionately
touched with the feeling of all.
He can love those souls that are crazy and sickly, that are lame and
maimed, that labour under many weaknesses and infirmities, such as hinder
them from being duly serviceable to all,* and honouring him in the world,
or expressing any love to him answerable to his. Though they be poor and
in want, though their parts be low, though graces be weak, and their affec
tion to him small, very small in comparison of what they owe, yea, nothing
in comparison of what he deserves ; though they can do little for him, and
suffer less, this is so far from withholding his love, that it runs out the more
in a compassionate sense of their weaknesses.
He can love his people, though they have nothing to oblige him to do it ;
yea, though there is little in them but what might disoblige him. Their
infirmities of all sorts, which might estrange him, meet with a tender re
sentment, in that he is affectionately touched with the feeling of them.
(3.) A lasting, a constant love, such as all the waters cannot quench, nor
the floods drown. It cannot be nonplussed, it abides the sorest trials.
When his people are low and weak, when poor and despised, when re
proached and hated, when cast off by all, when overwhelmed with all that
extinguish love amongst men, it abides the same, not in the least cooled :
' Who can separate,' &c., Rom. viii. All these are comprised in the notion
of those infirmities wherewith Christ is affectionately touched. His love
flames forth even in the waters, which quench the love of others. Instead
of withdrawing his affection in such cases, he expresseth it more, and suffers
with them, being touched with the feeling of those infirmities by which they
suffer.
(4.) A peerless love. It cannot be matched. There is no such thing to
be found in heaven or earth, but in Christ only. The text shews that, as
he is high priest, he is touched with the feeling, &c. Therein his love
appears. Now, as he is high priest, he is both God and man ; and so his
love to us is both the love of God and also the love of man in one person.
No instance of such a love can be given in the whole world. There is no
such love in the angels, how much soever they affect the people of Christ,
for theirs is neither the love of God nor the love of men. There had been
no such love in God alone ; his was the love of God only, not of man. But
Christ's affection to us is both the love of God and the love of man in one
person.
Look over heaven and earth, and you will never find two springs of love
in one subject, whether it be finite or infinite. There is but one in an angel,
there is but one in man, there is but one in God. The angel has but one
nature, man has but one heart, G-od has but one mil, each of these a single
spring. Oh, but in Christ, and in him alone, there is a double fountain of
love, each sending forth its proper streams, both meeting upon his people.
The divine nature is one fountain ; there springs the love of God to us.
The human nature is another ; there springs the love of man to us ; and
both these in one person, in one Christ.
It is true, the love of God alone is infinite, loo much for us, or the most
excellent creatures. There is infiniteness and incomprehensibleness in it,
that which may astonish and transport us eternally ; but there is not that
* Qu. 'him'?— ED.
96 CHRIST TOUCHED WITH [HEB. IV. 15.
suitableness in it to our natures or apprehensions, as there is in man's love
(not through any defect in it, but through our weakness) ; and though we
should be more taken with it, because it is so much as we cannot apprehend,
yet we are subject to be less moved with that which we apprehend not, or
are less acquainted with. Whereas human love, such as is in the heart of
man, is both co-natural to us, and we are well acquainted with it. We know
not by experience what it is to love as God loves ; such a love was never
seated, nor ever moved in the heart of man ; but we know by experience
what it is to love as men do ; we have felt the motions of such a love in our
own breasts.
Now such is the love of Christ to his people, in that he is touched with
the feeling of their infirmities. Hereby it appears that he has the love, pity,
compassions of a man for us, not that love of God only. There is both
infiniteness, incomprehensibleness in his love, and likewise suitableness, co-
naturalness also ; that which may not only transport us, but make the most
impression on our hearts, and move our affections in the most suitable and
kindly way. The love of God is hereby brought down to our capacity, to
our experience, to our feeling ; in that he who is God would not only love
us like himself, with the love of God, but as man also, with such a love as
is in the heart of a man.
Oh what a way has he made for our love to him ! He loved us as God ;
and if that be above us, if that will not prevail with us as it should do, this
love made him become man, that he might love us with such a love as most
suits us, and we are most apprehensive of, not only with the love of God,
but of man also. Herein his love is matchless ; and so will our stupidness
and ungratefulness be, if we love him not again.
Moreover, it is peerless love upon another account ; not only because the
love of God and the love of man meet in one person, but also because the
love of all relations meet in his human nature, and that to each of his people.
Not as it is with us, who have but the love of one relation for one, and of
another for another, but not the love of all for any one. But Christ has the
love of all relations, as much as all require, for every one that belongs to
him. Jonathan had the love of a friend for David, and Joseph of a brother
for Benjamin, and Jacob that of a father for Joseph, and Abraham that of
a husband for Sarah, and Rachel that of a mother for her children ; but none
of them had the love of all these for any one. If these several streams which
did run in divers channels had been united, and run in one current towards
any one, it had been a matchless love, such as could not be paralleled on
earth.
Now such is the love of Christ. He has the love of a friend, a brother,
a father, a husband, of all relations, for every one of his people, Mat. xii.
48-50. He owns such in all relations, and thereby declares himself obliged
to have the love of all relations for every of them.
And his sympathy, his pity, and compassions, which proceed from this
love, are answerable to it. He is as affectionately and as effectually touched
with the feeling of his people's infirmities as if every one of them were every
way related to him ; as if they were both his friends, his brethren, his sisters,
his mother, his children, and his spouse. He has the compassions, and so
the love, not only of one relation for one, and another relation for another,
but of all relations together for every one of his.
(5.) It is a cordial love, not in show or appearance only, not in outward
acts and expressions, but such as springs from his heart, and affects that.
He is touched, i. e. his heart is touched with the concerns of his people ; he
is touched with the feeling of their infirmities, i. e. his heart feels. It is his
HEB. IV. 15.] THE FEELING OF OUR INFIRMITIES. 97
love that makes him inwardly, feelingly, heartily sensible of what they suffer.
This excites inward motions, stirs up compassions, and all affections that
depend thereon ; not only delight, which is an affection of enjoyment, to
which therefore the nature of man is more inclinable, but pity and compas
sion, which (as I said before) is some kind of suffering to which our nature
is more averse.
His glorified body is now above suffering, but his heart suffers still, so far
as perfect compassionateness is a suffering. His love is such that the griev
ances of his people touch his heart as if they were his own. Paul calls his
suffering the ' filling up of that which remains of the afflictions of Christ,'
Col. i. 24. The afflictions of his mystical body are resented by his love as
if they were his own. Paul learnt this of Christ before ; he expressed such
a heart-resentment of his people's grievances when he suffered by Saul, Acts
ix. 4, 5. Saul trod but on the feet, and the head complains. He would
not have complained that himself was persecuted, but that himself some way
suffered. His glorified body suffered not ; this was above the reach of per
secution. What then suffered ? Why, his heart. The injuries reached not
his body, but they touched his heart. This was touched, not with a painful
but with a compassionate sense, which is the touch in the text, and is ex
pressed by s-j/jtiraQriaai, a co- suffering, a suffering in mind or heart with those
who suffer otherwise.
You will say he loves you heartily, whose heart and soul suffers with you,
when his body cannot. Such is the love of Christ ; hereby it appears to be
such, in that his heart is touched with the feeling, &c. He lays to heart the
wants, weaknesses, dangers, grievances of his people. His heart is on them,
or else that which touches them would not reach his heart.
(6.) An all-sufficient love. That which is sufficient for us whenever our
condition is exigent, and in any need, and sufficient for all that we need or
can reasonably desire in such a condition, is all-sufficient.
Now, such is the love of Christ, and such it is represented to be in the
text. This love shews itself in all our infirmities, and these comprise all the
exigencies of our present condition in this world. Therein are included our
weaknesses, our wants, our dangers, our troubles, whether inward or out
ward. This is the sum of all that our frail condition is subject to or labours
under. Now, the love of Christ reaches all these, and us in and under them
all, in that he has an affectionate sense of all our infirmities.
And it is sufficient for all that our condition requires in all or any of these,
for all that we need desire under them is but pity and relief. These two com
prise all that is needful or desirable for us, and the love of Christ affords both,
assures us both in that he is touched with the feeling of our condition. For
that which the text gives us in these terms here is expressed by compassion
and succour in this epistle ; by compassion, chap. v. 2 ; by succour, chap,
ii. 18 ; and both together in the verse after the text.
That is an all-sufficient love which will let you want nothing. But when
your condition is saddest and most necessitous, you want nothing but pity
and help. These are abundantly enough in the greatest, in any time of
need ; and these the love of Christ will not let you want. He gives all
assurance of it, in that he is touched with the feeling of your infirmities.
Hereby you see what love Christ has for his people, what love he has for
you, if ye be his indeed. It is most evident by this truth that he has a
greater love.
Now what does this call for ? Deep calls to deep. The love of Christ,
such a love calls aloud, calls importunately for love again. Will you deny
VOL. III. G
98 CHRIST TOUCHED WITH [BJEB. IV. 15.
the importunity of love, of Christ's love, of a love so obliging? No renewed
heart, no ingenuous spirit, no soul that has anything of an evangelical temper,
can resist it; it will kindle into love, a love that will stir and act and sparkle
at the view of the love of Christ, that will be ashamed of its own weakness,
coolness, unaotiveness, and shew it by diligence in the use of all means to
get inflamed affections to Christ.
Oh, if the love of Christ, such a love, will not constrain you to love him
again, what is there in heaven or earth can have any power upon your hearts?
If you can hear and believe that Christ is thus touched with the feeling of
your infirmities, and this prevails not with you to love him, your hearts
are stone.
Shall love amongst men be judged worthy of a requital with love, and shall
the love of Christ, in comparison of which all the love of the children of men
is nothing, want this return ?
If you return not love to him for this love of his, you are worse than
publicans, Mat. v. 46. If you love those that love you, this is not thanks-
worthy ; it is due debt, even the publicans will pay it. If you love not
Christ after such love expressed to you, ye are worse than they, worse than
the most ill-natured, the most selfish, the most disingenuous, the most
odious sinners ; worse to Christ than these are to one another ; as much
worse to Christ, as the love of Christ is greater than any that is to be found
in the hearts of men.
3. Another duty which this truth calls for and engages us to is to hold
fast our profession. This is the use which the apostle makes of it ; this is
the end why he lays down this great and comfortable truth, viz. to encourage
and oblige them to continue in their profession of Christ, and hold it fast ;
to engage them neither to abandon it nor to abate anything of it, neither to
quit it in whole nor in part : ver. 14, ' Let us hold,' &c. Why so ? What
reason, what motive, what encouragement have we to do it ? Much every
way, that which is abundantly sufficient, says he, for, ver. 15, ' since we have
such an high priest,' &c. let us hold our profession of Christ, and hold it
fast. Let our judgments be established in the truth we profess, else we
shall not hold it. Let our hearts clasp about it and embrace the goodness
of it, else we shall not hold it fast.
Let us hold it firmly, stedfastly, without wavering, else we hold it but with
a palsy hand> Hold it without indifferency ; not, as the Israelites of old,
halting between two, 1 Kings xviii. 21 ; nor as some of the Jews in the
apostle's time, who halted between law and gospel, betwixt their former legal
profession and the profession of Christ ; not walking uprightly according to
the truth of the gospel, Gal. ii. 14 ; or as others now, halting betwixt Christ
and antichrist, betwixt popery and pure religion. And as those judaising
Christians made a medley of law and gospel, so do these a hotch-potch of
popery and true profession, in doctrine, worship, or government ; shewing
themselves to be indifferent, in many points, to either, and thereby tempting
others to be indifferent in all, and to be determined as their interest may
require. This is not to hold fast, but to be fast or loose as occasion serves ;
to be fast to nothing, but their carnal or worldly interest, James i. 8.
Let us hold it resolutely, without timorousness or cowardice. Not like
those represented to us by the stony ground, Mat. xiii. 21. We had need
look to it, having reason enough to expect greater and sorer trials, as to our
profession, than this age has exercised us with, or that before it our ances
tors. If we be found amongst the cowardly and fearful here, we shall have
our place with them hereafter, Rev. xxi. 8, inter omnes, imo ante
tiniidis.
HEB. IV. 15.] THE FEELING OF DUE INFIRMITIES. 99
Let us hold it affectionately, with zeal, delight, and love for Christ, his
truths and ways, without remitting any degree of affection or fervour. He
that grows cool lets go his hold, or the fastness of it. We hold not fast
our profession, but when our hearts are fastened to it, and that is by affec
tion. These are the strings and cords that fasten our hearts to it ; when
these are slacked, our hold is loosened.
Let us hold it openly, without fear or shame. It is not a thing of that
nature that we should either be afraid or ashamed of. These make men
shrink or draw back, and he that draws back sticks not fast to his profes
sion. The apostle would not allow the Hebrews, even in the midst of the
reproaches and hazards wherewith they were encompassed, to hide their
heads, contenting themselves with a secret or concealed profession, and with
drawing from their assemblies, Heb. x. 25. Those that forsook their as
semblies were such as had already deserted their profession, or were not (if
they yet held it) like to hold it fast.
Hold it entirely, extensively, in all the parts and acts, all the truths and
duties, which belong to your profession. He that lets go any, has not fast
hold of the whole. He that will hold only the safe, and cheap, and easy
parts of his profession, lets go his hold where he is most tried, where it
should be fastest.
Thus we should hold fast our profession. And we have great encourage
ment from this truth to do it ; it affords that which strongly obliges us,
neither to quit it of our own accord, nor to suffer anything to force it from
us. It offers enough to arm us against temptations we may meet with of
such a tendency.
That which may tempt us, either to quit our profession or to abate any
thing of it, is either the difficulties in it, or the hazards of it. Now, in that
Christ is touched, &c., we are secured, we are encouraged, we are fortified
against both these, both as to what may seem hard or difficult in it, and what
we may hazard or suffer by it.
1. As for the difficulties. There are some acts, some duties of our pro
fession, are too hard for us. Our infirmities and weaknesses cannot reach
them, or make us drive on heavily in them. This may make us weary, or
tempt some to give over.
But against this, in that Christ is touched with the feeling of our in
firmities, we have these encouragements.
(1.) Christ expects not that from his people, which their infirmities and
weaknesses cannot reach. He is our high priest ; ours by virtue of an office
which requires all tenderness and compassionateness. He expressed it, and
perfectly answers it, in being touched with the feeling of our infirmities.
A master that is merciful will not press that upon a sickly servant which
his distemper will not suffer him to do. If he be careless and slothful,
indeed he may be angry ; but in that which he falls short of, merely because
he is sick, he will shew pity rather than rigour.
Christ is a merciful high priest. He knows that weaknesses and inward
distempers are the sickliuess of the soul. He would not have us slothful,
indulgent to carnal ease ; that will displease him. But he looks not for
more than a sickly temper can afford. ' If there be a willing mind,' 2 Cor.
viii. 12 ; if he see there is really a willing mind to do more and better, that
which we cannot do will not be expected. That which we do, though it fall
far short of what is due, will be accepted.
A parent that has any tenderness will not look for that from an infant, or
weak child, that he expects from another. He will be pleased with a little
100 CHKIST TOUCHED WITH [HfiB. IV. 15.
done by a weakling, out of affection and sense of duty. What cannot be
done through weakness, will be passed by with pity.
We have a high priest that is touched with the feeling of our infirmities,
who has the compassions of God, of man, of a father, of all relations : Ps.
ciii. 13, 14, ' He knows our frame,' of what a frail and infirm composition
it is ; he knows it by experience, and learned compassionateness thereby.
And in that he is touched with the compassionate sense of our weaknesses,
he will not rigorously exact what through infirmity we cannot reach.
(2.) He will not be severe for failings, such as are the issue of our in
firmities. He has a tender sense of our weaknesses, pities us under them ;
and such a compassionate tenderness excludes severity, leaves no occasion
to fear it. We have a pregnant instance hereof in the days of his flesh,
Mat. xxvi. 37-41. His soul was under great affliction ; he desires his
disciples to watch with him a little while ; they, instead thereof, fall asleep.
He might have resented this heinously, that they would not attend him
watchfully for one hour, for so little a while, and that too when he was in
so great extremity, when his soul was so exceeding sorrowful even unto
death. They could not but condemn themselves for this ; but he, instead
of condemning them, or making any severe or sharp reflection upon them
for it, finds out an excuse for them, ' The spirit is willing,' &c. He takes
gracious notice of a willingness within, when no such thing appears without,
when it was quite overpowered with weakness, and gives the weakness itself
a merciful allowance.
(3.) He will succour you. In that he is touched with the feeling of your
infirmities, you may be sure he is ready and willing to do this to relieve
you, either by lessening the difficulty or the infirmity ; either by making the
burden less, or healing the sore which makes it uneasy. In that he has
such a sense of our infirmities, we may conclude, as the apostle does, that
we shall ' find grace to help in time of need,' as much as is sufficient. He
assures him of it, 2 Cor. xii. 9. The perfection of his strength appears
most in the weak. This made Paul bear up under all difficulties, to such a
height, as he could rejoice, yea, glory, in the hardest circumstances that
encountered him, ver. 9, 10. Nor was this a privilege peculiar to the
apostle ; there is a promise offering it to all Christ's people, Isa. xl. 31.
Since Christ has such a feeling of our infirmities, we might be sure he would
relieve and strengthen, though he had not promised it. It is some ease to
those who do but suffer with others, by way of sympathy and fellow-feeling,
to have them eased. Christ himself some way suffers, till his people be
relieved. It is through him, and mercy through him, that the promise is
made. Now that it is promised, both his faithfulness and compassionate-
ness insure the performance.
If Christ have such a sense of the difficulties we labour under, they need
not discourage us ; he will take care we shall not sink under them. He
himself is concerned in the pressure, and has a feeling of it.
2. As for dangers and sufferings which attend the profession of Christ,
they need be no discouragement. For in that Christ is touched with the
feeling of our infirmities (sufferings amongst the rest), he suffers with his
people therein ; and so they are upon this account (as they are upon others
also) his sufferings ; therefore he will order them as his own. Hence we
may conclude they will do us no hurt, they shall do us good.
Christ will take care they shall not hurt us ; he will secure us from the
evil of them ; and being secured from the evil of them, there is nothing in
them to be feared ; nothing to fright us from our profession, any part or
degree of it ; nothing to discourage us from persisting in it, and holding it fast.
HEB. IV. 15.] THE FEELING OF OUK INFIRMITIES. 101
There is a threefold evil in sufferings : legal, moral, natural.
(1.) A legal evil, and that is the curse. Afflictions, that which we suffer
by since the fall, were deserved by sin, threatened by the law, executed by
divine justice, to satisfy for the injury sin had done him ; so they become a
curse. Christ has freed his people from the curse, by suffering for them,
Gal. iii. 13 ; and even those that are chastisements, are now freed from the
curse. They are not destructive penalties, they are not from vindictive
wrath, they are not to satisfy justice ; and if sufferings for sin be secured
from this dreadful evil, sufferings for the profession of Christ are at far
further distance from it.
(2.) A moral evil. And that is the sin that sufferings expose us to, which
may be occasioned thereby, which those are usually tempted to who are under
sufferings.
Now Christ himself, in the days of his suffering, was tempted to sin ; that
was one of those infirmities he laboured under, and was exposed to, for our
sakes ; and for this end, that he might be touched with the feeling of their
condition who are tempted, that he might sympathise with them in the hour
of temptation, that he might know by experience their danger and distress,
and so both pity and relieve them, Heb. ii. 18. He is hereby every way
sufficient, both able and willing to succour the tempted.
He shewed a compassionate sense of their danger of sin under sufferings,
and how desirous he is to have them secured from it, by his prayer on earth.
It was his petition a little before his death, John xvii. 15. He would not
have them taken out of the world, nor freed quite from troubles and suffer
ings in it ; but freed from the evil, that is, the sin of them. Though troubles
continue, though this serpent will live, and be upon us now and then while
we are on earth ; yet he takes care that it be disarmed, that the sting be
pulled out, that the mortal venom of it may not seize on his suffering saints ;
and then there is nothing in it to discourage or make them afraid.
(3.) A natural evil. And that is the smart, the grievance, the pain, and
afflictiveness of it to the flesh. This nature is most afraid of; but the fear
and discouragement of this may be quite overcome by a due consideration
and belief of this truth. Christ himself suffered this ; he knows by expe
rience what the pain and afflictiveness of sufferings is. He would feel it
himself, that he might be touched with the feeling of what his people suffer
by it. He knows what relief and compassion it calls for ; and as he would
not have been denied it when the case was his, so he will not deny it to his
people. Indeed, the case is still his in some sense, seeing he suffers with
them, not by a painful, but by a compassionate feeling of their sufferings.
Hence we may conclude,
[1.] He will let no more befall us than is tolerable, than we may well
endure. He knows the weight and grievance of sufferings ; himself bore it.
He knows our weakness and infirmity ; himself was under our weaknesses.
He has experience of both, so he knows what degree of pain or grievance
would be too much or too heavy ; and since he is touched with the feeling
hereof, to be sure he will not suffer us to feel more than we can bear. His
compassions are too great to let any grievance be too heavy. If he were not,
as we may say, a fellow- sufferer with us, if he had not the compassions of a
man for us, yet his faithfulness as God would prevent this, 1 Cor. x. 13. But
there is a concurrence of both ; he is both a merciful and faithful high priest.
[2.] He will make what befalls us comfortable. He that cannot fail to
pity us will not fail to comfort us. It is so amongst men. He that is
heartily touched with the feeling of another's grievances, and really pities his
condition, will comfort him if he can. Now Christ, who has such a feeling
102 CHRIST TOUCHED WITH [HEB. IV. 15.
of his people's pressures, and has such transcendent compassions for them,
he can accordingly comfort them. When sufferings most abound, he can
make comforts superabound, 2 Cor. i. 5. He can pour in such comforts as
will drown the sense of what is most sharp and afflictive in outward suffer
ings, 1 Cor. vii. 4 ; such as will make what is otherwise grievous to the flesh
to be exceeding joyous, occasion of more joy than the greatest occasions of
rejoicing in the whole world, Bom. viii. 35, 87. What joy like that of a
conqueror in the day of his victory or of his triumph ? Even in thejworst
of sufferings, &c., Christ affords more joy than that of conquerors ; he makes
his suffering people more than conquerors, and so gives more occasion of joy
and triumph ; they have it through Christ that loves them, that has an
affectionate sense of their sufferings.
[3.] He will make what befalls them profitable, highly advantageous.
That shall be the issue of the smart and grievance of outward sufferings.
This also we may be assured of, in that he is touched with the feeling of our
infirmities. He is, as I shewed, touched effectually with the feeling. Now
such an 'effectual sense will afford the best relief, the most advantageous,
such as is expressed by riches of grace and glory, and what is most desirable,
advantage every way.
First. Temporal, Mark x. 30. In this time he shall have an hundredfold
advantage ; in kind, if that be best for him ; or else what is better;
Secondly. Spiritual advantage. The increase of holiness, and the fruits
of it, which is more precious than gold, Heb. xii. 10. That we might more
richly partake of his holiness, than without sufferings we would do, that we
might be more filled with the fruits of it, ver. 11. The apostle found it true
by experience, 2 Cor. iv. 16. Holiness was daily increased in his soul by
daily sufferings, such as threatened the ruin of the outward man.
Thirdly. Eternal advantage, ver: 17. For affliction, glory ; as if one for
bearing a cross word patiently should be crowned a king. For light afflic
tion, a weight of glory ; as if one, for the loss of a farthing, should have
millions of gold. For a moment's affliction, eternal glory ; as if one, for the
pain of a minute, should have all prosperity and happiness imaginable for
thousands and thousands of ages, for ages without end, and that without
intermission. But no comparison can reach it. It is vine ftafckov, &c.,
exceeding more, far more exceeding. Put them together in the balance,
and that scale wherein the weight of glory is will make the other fly up, as
if there were nothing at all in it. The heaviest afflictions are no more a
counterpoise to this weight of glory, than the small dust of the balance is to
an hundred thousand weight. Christ's feeling of his people's sufferings for
then- profession, gives assurance of such weighty and rich advantages by the
worst they can suffer for holding it fast.
What encouragement then is here to hold fast our profession ! No diffi
culties or sufferings can be any just occasion for discouraging us. Nothing
can be pretended but the evil of them ; and Christ is ready, not only to
secure his people from all kind of evil, but to turn it into good ; not only to
render it tolerable, but very comfortable, richly advantageous, with the
highest advantages that earth or heaven, time or eternity, can afford. All
this we may be assured of, in that he is touched with the feeling of our
infirmities.
4. Another duty which this truth calls and obliges us to, is to sympathise
with one another. If Christ be thus touched with the feeling of our infir
mities, then ought we to be touched with the sense of our brethren's infir
mities. If the head be thus sensible, shall the members have no sense ?
1 John iv. 11, 'If Christ so loved us,' &c. This is propounded not only for
HEB. IV. 15.] THE FEELING OF OUR INFIRMITIES. 103
onr comfort and encouragement, but .also for our imitation, 1 John i. 7.
We have not fellowship with one another, as Christ has with us, unless we
have a fellow-feeling of what others suffer.
It is due upon this account, and frequently called for : 1 Peter iii. 8,
o/Aopeoies. There should be an union of souls amongst those who are one in
Christ. They should be compassionate, ffW7rad*?s, should sympathise
together ; feel what lies heavy on others, and suffer by compassion what
others suffer otherwise. Else they are not p/XafoXpo/ ; they have not that
love for their brethren, which the love of Christ obliges them to have. They
should be pitiful, euff^.ot'y^voi ; their bowels should be troubled for that which '
troubles them, and shew it by being pfaotpooves, ready to relieve. The same
word, Acts xxyiii. 7, such sympathy, with the acts or parts of it (pity and
readiness to succour); and this out of love, as those that are concerned, as
being all one, of one mind and soul, we should have for one another, because
Christ has it for us, Col. iii. 12, 13. We should sympathise with them in
all infirmities ; so does he with us.
(1.) In outward infirmities, weaknesses, wants, dangers, sufferings. We
should be touched with what others feel herein, 2 Cor. xi. 29. He calls
Timothy to partake with him in his danger and restraint, 2 Tim. i. 8. The
Hebrews sympathised with him in his bonds. Heb. x. 34, awexadqaan, ye
suffered with me, &c. He would have them (and us in them) so to suffer
with all the members of Christ, Heb. xiii. 3, have that sense of their con
dition as if it were your own, such a sense as you would others have if the
case were yours ; and this not only for bonds, but any adversity, 1 Cor. xii.
25, 26. If the foot be in pain, the head feels it ; if the back be naked, the
breast will be sensible of it ; if the belly be pinched with want, or the
stomach be sick, the other parts will feel it. So should it be with the
members of the mystical body. We shall want one main evidence that we
are parts of that body whereof Christ is head, if there be not some sense in
us of what fellow-members feel. It is schism ; you divide yourselves from
the rest of the body when you have not a joint sense of what other members
suffer. This is to be schismatics in the apostle's sense.
(2.) Inward infirmities. When they are tempted, sympathise with them,
considering ourselves, lest we also be tempted. When dejected, 1 Thes.
v. 14. And those that are weak, ready to fall ; not only bear with them,
but bear them up, take part of the pressure upon yourselves, that they may
not sink under it. So does Christ for us, leaving us an example that we
should follow his steps.
When weak in judgment, Kom xv. 1, 3. Ye that understand the doc
trine of Christ, that in particular concerning Christian liberty, ought to bear
the weakness of those who are not so apprehensive of it ; and not to please
yourselves with reflecting upon the strength of your own judgment, or clear
ness of your own apprehensions. And so imitate Christ, ver. 3, counting
their concernments yours ; as he did the concerns of his Father, was as ten
der of what reflected on him, as if it had fallen on himself.
(3.) In sinful infirmities, 2 Cor. xi. 29. ' Who is offended,' i. e. who
falls into sin ; for that is the true notion of being offended in the New Tes
tament. So giving of offence is explained, Rom. xiv. 13. Who falls into
sin, ' and I burn not,' says he. Such falls were grievous to him, he had a
quick and painful feeling thereof; he both suffered by, and with such. Falling
into sin is like falling into the fire ; not only the offenders, but the apostle,
was scorched thereby. So should it be with us, Gal. vi. 1,2. Do not bur
den him more, by censuring and aggravating his fault ; but ease him, by
suffering with him, counting his fall your own burden.
104 CHRIST TOUCHED WITH [HEB. IV. 15.
We should sympathise with our brethren, even in infirmities that are not
without siu ; whether they be apprehensions or acts, opinions or practices
(being but weaknesses incident to those whom Christ owns, and sympathises
with) ; we should learn of him to have compassion on them, and affection
ately endeavour to succour them.
The consideration of this, that Christ is touched with the feeling of our
infirmities, is enough to remove whatever may hinder us from a compas
sionate sense of others' infirmities.
Obj. 1. It is a plain truth wherein he differs from me; it is evident to
me, and seems clear as the light, yet he will not yield to me. If it was ob
scure and difficult, if it were doubtful and disputable, and had probable rea
sons both for it and against it, such as might puzzle a common understand
ing, then I might pity and bear with him.
Ans. It seems clear to thee, but is it so in itself, or so to him ? If it were
plain to him, it would be rather wilfulness than infirmity in him not to yield.
But is it not possible that you may be mistaken as well as he ? Are you
infallible ? Have you not found by experience, that what once you have
judged a clear truth, you have afterwards discerned to be a mistake and
error ? Who is there that makes any diligent inquiry after truth, that has
not found this by experience ? Now, were not you to be pitied in those
misapprehensions, wherein you now discover a pitiful weakness ? What if
the world had agreed with you, yielded to you in this, in those first opinions,
wherein you now see reason to differ from yourselves ? Did you not need
Christ's compassions in such weaknesses ? And will you have no tender
ness for others, in such cases where you need it yourselves.
But, further, Do not you differ in some points from Christ himself ? Are
your judgments perfectly conformable to his in all things ? May there not
be some particulars, which to you seem clear truths, which yet he knows
infallibly to be mistakes and erroneous apprehensions ? It would argue in
tolerable pride, and unacquaintedness with the darkness and weakness of our
own understanding to question this. Now, would you not have Christ to pity
and bear with you, in points wherein you dissent from him ? Would you
not have Christ to judge, that in all things where you are not of his mind
(which yet are clear to him beyond all possibility of mistake), your mistake
is out of wilfulness, not infirmity, and so should have no pity for you ? Oh,
if he did so, you were undone 1 Miserable must we all be, if Christ were
not touched compassionately with the feeling of our weakness, in varying
from his judgment as to those things that are most clear and certain
truths to him. And do we expect compassion from him, where we have no
forbearance for others ? Are we disciples of Christ, and will not learn
of him ?
Obj. 2. But it is not a few things wherein he crosses my persuasion. If
he differed but from me in one or two points, it might be borne; but he runs
counter to nay way and judgment in many.
Ans. But does he differ from you in more, or as many particulars, as you
dissent from Christ in ? I am much mistaken if this be not true ; that even
the sincere lovers of Christ and his truth differ in far more points from
Christ, than they differ one from another. This leads me to judge so ; there
are many things that we know not ; the best, most knowing, are ignorant of
far more than they understand ; and those things that we have any know
ledge of, we know but in part, 1 Cor. xiii. 12, and viii. 2 ; we partly know
it, and partly are ignorant of it, 1 Cor. xiii. 12 ; we see but darkly, i. e. we
know but ignorantly, as children do, ver. 11.
Now, where there is ignorance (if the mind come to any positive judg-
HEB. IV. 15.J THE FEELING OF OUK INFIRMITIES. 105
ment), there will be error and mistake ; so that, being wholly ignorant of
many things, and partly ignorant of all, we are subject to err more or less
in all things. Hence it comes to pass, that the errors of our minds are like
those of our ways for multitude : Ps. xix. 12, ' They are so many, we cannot
know them. Our mistakes are in number like the hairs of our heads.
Now, so many ways as we mistake and err, so many ways do we dissent
from Christ, and run cross to his judgment and persuasion. And has Christ
compassion on thee and all these ? Is he touched with the feeling of thy
weakness in all ? And wilt thou not forbear thy brother in some differ
ences ? What though they seem many, they are but few really, in compa
rison of those wherein thou dissentest from Christ ; and wherein, if thou
meetest not with pity and succour from him, thou art lost.
Obj. 3. But those opinions wherein he differs from me are of very ill
consequence. They are not mere notions, or speculative errors, but practi
cal mistakes, such as lead him out of the way wherein I walk, and Christ
would have him walk ; and may mislead others into wanderings and by
paths. And though they be not paths pernicious and destructive, but such
as those who, for the main, are under the conduct of the Spirit of Christ, may
slip into, yet they are not without some sin and great danger. Erroneous
speculations may be better borne with than practical errors.
Am. Christ has compassions for those who not only err notionally,
but practically, so as to step out of the way, and wander too. Herein he
is compared with the Levitical high priest, of whom it was required, Heb.
v. 2. Christ herein transcends him. He can more pity, both ayvooDov and
ir\avu/j,tvoi$ ; both those who are in the dark, and apt to wander, not dis
cerning betwixt light and darkness in their notions ; and those also who mis
take their way, turn aside, and are actually wandering out of the path.
Now, does Christ compassionately sympathise with thee and others, when
out of the way by practical mistakes ; and wilt thou have no tenderness, no
forbearance for thy brother in the like case ? Shall he have compassionate
sympathy, proportionable to the wandering (so the word there signifies) as
great as the mistake is ; and wilt thou think it too great for thine ? What
if Christ should measure to thee what thou metest to others ?
Obj. 4. But he is sour, cross, froward, peevish, wilful, puts a bad con
struction upon iny forbearance and condescensions, makes ill returns, gives
great provocations when I give him no occasion, and every way disobliges
me. This calls for severeness, or rougher passions than pity. Who can
affectionately sympathise with such a one ? Who can shew compassionate
tenderness towards him ? It is unreasonable to expect it, it is impossible
to do it ; who ever did, who can do it ?
Ans. Who can do it ? dost thou ask. Why, Christ does it for thee.
(1.) When thou earnest thyself worse towards him than thy brother does
to thee. There is not any one in the world shews himself so sour, cross,
&c., so disingenuous, so provoking, so ungrateful, so every way disobliging,
as thou hast shewed thyself to Christ. There is not the most perverse, the
most cross-grained person, that ever thou hadst anj'thing to do with, that
has demeaned himself worse to thee, than thou hast done to Christ. Thou
art wofully blinded by self-love ; thou art one of no consideration, of no
sense, if not sensible of this. Thou knowest not Christ, thou knowest not
thyself, thine own heart and ways, if thou wilt not acknowledge this.
(2.) Yea, take them altogether, that ever dealt ill with thee, all that ever
thou hast had any occasion to complain of ; and thou alone hast dealt worse
with Christ, and done more against him, than all of them together have
done against thee.
106 CHRIST TOUCHED WITH [HJEB. IV. 15.
(3.) Where thou hast had one provocation from any, Christ has had an
hundred from thee. You disoblige Christ more in one day, than others do
you in a whole year.
(4.) And provocations of Christ are not only more in number, but greater,
and of a higher nature ; as much higher as the heavens are above the earth ;
as much greater, as God is greater than man ; for the height of the provo
cation rises from the transcendency of the person provoked. He that pro
vokes you is but a man like yourselves, but Christ is not only man, but
God, and we are less to him than flies and gnats are to us. And the less
we are in his_ eye, the greater and more insufferable is every provocation
from us.
(5.) And all this thou doest when he gives thee not the least occasion to
deal ill with him, when all his ways are mercy, when he is every moment
obliging thee, and does so much to oblige thee as no creature in the world
can or will do.
Now, put all these together. Have you been worse to him than any other
has been to you ? Have you more disobliged him than you have been dis
obliged by all the persons in the world put together ? Has he had a thou
sand provocations from you for one you have had from any ? Are your
provocations incomparably greater and higher than any you have met with
from others ? And do you provoke him without a cause, when he gives you
not the least occasion imaginable to do it ? And yet notwithstanding all this,
does he not only bear with you, but pity you ? Has he tender affections,
when he has so much occasion for indignation and severity ? Is he touched
with the feeling of your infirmities ? Has he a compassionate tenderness for
you after all this ? And will you not have sympathy and tenderness for your
brethren ? Oh this example of Christ will leave us without excuse herein ;
we have nothing to plead, but this will silence us. Nothing at all left us, I
say not to justify, but in any degree to extenuate, the sinfulness of this
neglect.
You see all that may hinder us from sympathising with our brethren is
quite removed by Christ's own example, here set down before us in the text.
Let us see what it affords to enforce this duty on us further.
(1.) Hereby you will be like to Christ, and to be like to Christ is the
highest excellency we can attain ; it is the sum of all our duty, and so
should be the end and scope of all our endeavours, the great design and
business of our whole life.
What higher excellency can we aspire to than a likeness to Christ ?
Kevenge is that indeed wherein the world glories, to do evil for evil, and
come even with those who affront or wrong them ; but this they learn of
the devil, not of Christ. It is a devilish deformity ; they have it of their
father, and are herein as like him as they can look. But the glory of a
Christian is to do good for evil, to pity those they suffer by, and to sympa
thise with such as disoblige them. This is glorious indeed ; this is to be
like to Christ himself; it is his glory, and shines in the text; it is the ex
cellency of his office, as he is High Priest, Philip, ii. 5. While the same
mind is in others that is in the world, that is in the devil, it will be our
glory to have ' the same mind in us that was in Christ,' by having a sense
of others' wants, weaknesses, dangers, sufferings, as Christ has of ours.
It is our great duty also. Christ calls us to it : Mat. xi., ' Learn of me.'
It is essential to a disciple of Christ to learn of him ; if we refuse it, what
ever we pretend to, we really disclaim, renounce our relation to him, Mat.
xvi. 24. If we will be his disciples, we must follow him ; we must imitate
him, follow his example, for he has left us his example on purpose, 1 Peter
HEB. IV. 15.] THE FEELING OF OUR INFIRMITIES. 107
ii. 21. This is one of the paths wherein he went before us. We see in
the text the steps which we must follow : Eph. iv. 32 and v. 1, 2, ' tender
hearted,' tvon'Xa'y%vo$.
That is the compassionateness the text calls for ; shew it in such acts as
he has done. Be ye followers, imitators of him herein ; walk in love.
How ? Even as Christ. Christ shews his love in being touched, &c. ; so
do ye. This is to follow God ; this is to learn of Christ effectually. So he
begins the exhortation to the duties following, and this particularly, chap,
iv. 20, 21. Ye have not so learned Christ; ye do not follow him, ye are
not like him, if ye do not this ; ye have not pat on the new man, which is
Christ's resemblance, ver. 24. If this be wholly wanting, Col. iii. 12, 13,
put on Hitldyxyct 6i-/.no{jt,ou, bowels of compassion. Shew it as Christ did ;
let him be your example ; let no fto/yupj}, nothing that you can blame or find
fault with in those who want your compassion, hinder you, ver. 14. Love
to others, founded in the love of Christ to -you, is the bond of perfectness ;
the most perfect bond, that which most strongly binds and obliges you to
this ; to all mercifulness and compassionateness, in imitation of Christ.
Use 2. For comfort to the people of Christ. Here is ground of great con
solation in every condition ; in the worst, the most grievous circumstances
that you can be compassed with in this world. All grievances whatsoever
are comprised under infirmities ; and this affords comfort as to everything
that can be a grievance to you, especially taking in the ground of it in the
next words, ' But was in all things tempted,' or exercised, like unto us.
Art thou poor, wantest conveniences, and sometimes (it may be) neces
saries ? Why, Christ is touched with the feeling of a poor condition; it was
once his own case, 2 Cor. viii. 9 ; poor in relations, Philip, ii. 7. As to
friends, a few fishermen ; as to estate, he had not wherewith to pay a small
tribute, but what he got by miracle ; as to accommodations, worse provided
for than the inferior creatures, Mat. viii. 20. Christ is touched with the
sense of thy poor condition, for he himself felt it; he will relieve thee, for
therefore did he feel it, that he might be ready to do it.
Art thou tempted to sin, buffeted by Satan, afflicted with horrid sugges
tions ? Christ is touched with the feeling of a tempted soul ; he himself
was exercised with temptation. Satan assaulted him both invisibly and
visibly ; he tried him with variety of temptations. And what more horrid
suggestion than that, to fall down and worship the devil ? Mat. iv. Yea,
Christ was so far in his power, and at his disposal, in the hour of tempta
tion, that Satan carried him from place to place in the air, from the wilder
ness to the temple at Jerusalem, and from thence into a high mountain,
Mat. iv. 1, 5, 8.
Art thou despised, hated, reproached, despitefully used? He is touched
with the sense of this; it was his own case. He was reviled as a glutton,
a wine-bibber, an impostor, a blasphemer, and one that dealt with the devil.
He knows what it is to be overwhelmed with shame and reproach, his own
experience makes him sensible of it.
Is this world a vale of trouble and tears to thee ? Is thy life a life of
sorrows and sufferings ? Dost thou suffer from all sorts, not only from
professed enemies, but those whom thou seekest most to oblige ? Art thou
in anguish of spirit, heaviness of soul, forsaken of men, and to sense deserted
of God ? Why, thus it was with him, he himself felt all this. So there is
no doubt but he is touched with the feeling of it. He was a man of sorrows,
acquainted with griefs, with all sorts of grief. He suffered from all sorts ;
not only his enemies, but his friends, were a trouble to him. Even his dis
ciples forsook him in his greatest distress. He was afflicted with outward
108 CHRIST TOUCHED WITH [HtB. IV. 15.
pain and soul- trouble both at once ; bis soul was beavy, exceedingly sor
rowful, even unto deatb ; and wben be was in the hands of cruel and bloody
men, be cries out in the anguish of his soul, as one forsaken of God.
Briefly, whatever thy trouble or grievance be, here is a spring, a well of
comfort opened to thee in the text, from whence thou mayest draw streams
of joy and refreshment in all the sad circumstances of thy life, for hence
thou hast ground to conclude assuredly,
(1.) That the Lord delights not in your grievances. He takes no pleasure
to afflict you, or to let others do it; he ' afflicts not willingly,' Lam. iii. 33;
he delights not in that which he has such a compassionate sense of ; he
takes no pleasure in that which is afflictive to you, for he himself feels it.
How comes it then to pass that the troubles of the righteous are so many ?
Why, there is some necessity for it ; it is not but ' if need be,' 1 Peter i. ; there
is some great advantage to be had by it, and this is the method which infinite
wisdom counts best for the attaining of it. Otherwise, if it were not neces
sary, if it were not good, he would not suffer it, since he some way suffers
by it; it is not the suffering that pleases him, the same tbing cannot in the
same respect be the object both of delight and commiseration. Christ has
compassions on you herein, so far as he suffers with you. He takes no plea
sure in what is grievous to you, for himself feels it. Acts vii. 34, ' I have seen, I
have seen,' says the Lord ; I have felt, I have felt, says Christ, the affliction, &c.
(2.) You are not alone in any condition, in any grievance, be it want or
weakness, danger or suffering ; you will always have one by you to sympa
thise with you, one who stands for more than all the world. This was the
comfort wherewith Christ comforted himself, when he was like to be left
destitute of all outward comforts and comforters, John xvi. 32. This is it
which will secure you against the evil of any want, or weakness, or trouble,
how great soever; yea, against all fear of it, Ps. xxiii. 4, Isa. xli. 10, &c.
That which need not be your fear need not be your trouble. You need fear
nothing if Christ be with you. And this the text assures you of, he will be
with you ; not only as a spectator, but as a co-sufferer ; as one that not only
will see, but will feel, what you want, or what you endure. Oh what com
fort is it to consider this ! While I am in want, in pain, in distress, labour
ing under weaknesses, or conflicting with outward troubles, inward temptation ;
while I am complaining and bemoaning myself, Christ is pitying me. His
bowels yearn towards me, he feels what pinches me, he is affectionately
touched with the feeling of it.
(3.) You shall have his affection in every state, under all infirmities.
The mind and heart of Christ will be upon you in every condition, under all
weaknesses, in all wants, in all grievances. For this is a proposition of
eternal truth, Christ is touched with the feeling of our infirmities. This
will hold true in every moment of your lives, Christ's compassions fail not ;
and while he has compassions, he has love, and all the affections that depend
on love. So that, whatever you want, Christ will never want love for you ;
you will never want his love. And what need you more ? What want is
there in the world that his love will not make up ? Whatever you suffer, you
will not lose his love ; and there is enough in his compassion, in his love, to
make any grievance better than freedom from it; to make any condition, how
necessitous, weak, afflictive soever, more comfortable, more advantageous,
more desirable, than any exemption from it, when this is not from love.
Will he love you less, because you are compassed with infirmities ? Will
he not shew more love ? The more compassion is shewed, the more love
appears. And he shews most compassion where there is most need ; and
who need more than they that labour under most infirmities ?
HEB. IV. 15.] THE FEELING OF OUR INFIRMITIES.
109
4. You shall have that which is best for you in your infirmities ; and
nothing can be more comfortable than to be assured of what is best for you.
If it be best to have your infirmities, the burdened lessened, he will do it.
If it be best that they be continued, with support under them, you shall
have that. If it be better to have a holy and fruitful improvement of them,
than to be freed from them, you shall have that. If it be best to have
deliverance from them, he will work it; as soon as it is so, he will not delay
it. This you may be sure of, because he is touched, &c. For this is not
the pity of a weak man, who may wish well to him he pities, but cannot
help ; may be willing to do what is best for him, but is not able ; but it
is the compassion of him, who is the mighty God. Indeed, he is both God
and man, who is thus touched with the sense of our condition. And so it
is the compassion of a man, for the tenderness of it, but the compassion of
God, for the mighty power and eificacy of it.
This assures us that he is both able and willing to afford the best relief,
and this is by doing that which is best for us.
OF COMING BOLDLY UNTO THE THRONE
OF GRACE.
Let us therefore come boldly to the throne of grace, that we may obtain mercy,
and find grace to help in time of need. — HEB. IV. 16.
THESE words are a most comfortable conclusion drawn from what is pre
mised in the former verse. Since we have an high priest, one who has
reconciled us to God, and does intercede for [us] ; such an high priest who is
touched with the feeling of our infirmities ; one who is so compassionate to
us, and so ready to relieve us under all infirmities whatever ; therefore let
us come boldly.
To open the words a little. Here is an act or motion, with the manner,
and term, and end of it.
Let us. This may denote, it is both our privilege and duty to come, and
thus to come. We may do it, it is our privilege, our happiness. We ought
to do it, it is our duty. We have not only leave to do thus, but it is
enjoined us ; the Lord has made that our duty, which is our happiness.
Indeed, he enjoins us nothing but what tends to make us happy. Such a
Lord we have, as requires nothing of us, but in order to our own happiness.
This is true in all the instances of our duty, though it do not so plainly
appear in some of them ; but in this before us it is both true and evident ;
it is clearly our happiness, a most blessed privilege, to do that which he
calls for.
Come. Let us make our addresses to him. Let us apply ourselves to
the Lord in all the ways he has appointed, in all his ordinances, all acts of
worship, and prayer particularly.
Boldly. Here is the manner of the address, /AETO xaelqaicts. A word
frequently used, and denotes several things. Let us take notice of such as
may be here pertinent. It signifies,
1. Liberty without restraint. You may be free, as those that are
assuredly welcome. You may use freedom of speech. So used, Acts ii. 29,
and iv. 13. You have liberty to speak your minds freely, to speak all your
heart ; to declare all your ails, and wants, and fears, and grievances. As
others should not restrain and fetter you, in speaking to God, prescribing
what things you should seek, what words use, and no other ; so you need
not restrain yourselves, but speak all that your condition requires, freely.
It is your privilege to be free, Christ has made you welcome.
HEB. IV. 16.] COMING UNTO THE THKONE OF GRACE. Ill
(2.) Security, without Tearfulness. You need not fear that you shall be
slighted, or repulsed, or disappointed, John xi. 54, crasher/a, 'as one secure.
We may come openly, as those that have the greatest security, and not the
least occasion to be fearful.
(3.) Authority. Without question whether this belong to us, whether
we have warrant for it, so used, Heb. x. 19. As the high priest had
authority (and he alone under the law) to enter into the holiest, so has every
believer warrant now to do it ; he has that which will bear him out in it, his
warrant is the blood of Jesus. We may come with such authority as none
can question ; Christ hath authorised us to do it, he will bear us out in it.
(4.) Confidence, ' without doubting.' Such faith as assures us of accept
ance and success, 1 John iii. 21, and v. 4. This includes all the former ; we
may come with confidence, as those who have security, liberty, authority to
come. We may come, with all assurance that we shall obtain, &c. We
have encouragement, sufficient ground from the premises to come in faith,
with full assurance of faith ; p) diardfyvTzs (says Chrysostom in loc.), not
doubting. So that, to come boldly, is to come as those that have security,
liberty, authority ; and which is the sum. of all, to come in faith, with
assurance to obtain what they come for.
To the throne of grace. That is the term of this notion. The Lord is
represented as having two thrones : one a throne of judgment, where ho
shews his justice and severity; the other a throne of mercy, where he shews
himself gracious and compassionate. It is a dreadful thing to appear before
the throne of judgment. Sinners, when they are awakened, will think the
weight of rocks and mountains more tolerable than this, Rev. vi. 15, 16,
Dan. vii. 9, 10. But to be admitted to the throne of mercy is the most
comfortable and happiest privilege that the children of men are here capalble
of, as will appear by a fuller account of it in the sequel. And this is the
happiness in the text, Sgovoj ^doirog etfriv, w $s6vo$ zgiteuz. Not where ever
lasting destruction will be awarded, 2 Thes. i., but where mercy and grace
will be obtained. This follows,
That we may obtain mercy and find grace. This is the end why we are to
come. The favour of God through Christ is sometimes called mercy, some
times grace, indifferently. What difference there ia betwixt them seems not
to be real, but respective. Mercy respects misery in the object, as grace
does unworthiness. Mercy is favour shewed to the miserable, and grace is
favour to the unworthy, freely shewed to such as have no reason from them
selves to expect it; nothing to deserve it, nothing to oblige the Lord, nothing
to move him to vouchsafe it.
To help in time of need. A general term, indefinitely laid down, but is
equivalent to an universal. All kind of relief, suitable to the necessities and
various circumstances of every condition. Help, as to our wants, our weak
nesses, our straits, our difficulties, our dangers, our temptations, our sin and
guilt, our troubles and sufferings, outward and inward ; help for all, and all
that will be helpful, all that can be needful. And as relief in all, so the
best relief, euxaioov SoqOsiav ; the best help, when it will be best, when it will
be most opportune, most seasonable. Help, when it comes too soon, or
when it comes too late, proves not helpful ; but this shall come just in its
season, just in the nick of opportunity, when it will be helpful to the best
advantage. The people of Christ may come to the throne of grace, with
assurance to find grace and mercy for such help as this ; for relief in all
cases, and that when it will be best of all.
Observations. ^
1. There is a throne of grace, which believers may come to.
112 OF COMING BOLDLY UNTO [HfiB. IY. 16.
2. They may come boldly, with confidence, to this throne ; they have
liberty to do so, they have security in doing it, they have authority to do it,
and so may do it with confidence.
3. This is the way to obtain mercy, and find grace to help in time of need.
I shall handle the first of these as the doctrine, and make use of the other
by way of application.
To proceed with the former clearly and profitably, I will endeavour to shew
what a throne of grace here imports and signifies ; what it declares to us
concerning the Lord, whom we may approach as upon such a throne. Now
I do not find that a throne of grace is anywhere else mentioned in the New
Testament ; but that which is equivalent to it in the Old Testament very
frequently. The apostle, speaking of the throne of grace, alludes to the
mercy-seat in the tabernacle and temple. The Lord's throne of grace, and
his mercy-seat, differ not in sense, but in sound. A seat and a throne,
referred to God, are both one ; and grace and mercy differ very little. The
mercy-seat (as you may see, Exod. xxv. 17, 18, 21) was the golden cover of
the ark ; at each end of it was a cherub, and between the cherubims is the
Lord said to sit, and so is represented as sitting, or residing on the mercy-
seat as on a throne. This was the throne of grace under the law. And in
allusion to this does the apostle speak of him as upon a throne of grace
under the gospel.
So that by understanding what the mercy- seat signified concerning God,
we may come to understand what the throne of grace imports concerning
God, both what he is to himself and what he is to his people, what appre
hensions of him we are led to when we are to come to the throne of grace.
1. Let us see what it declares the Lord to be in himself. His throne of
grace signifies these severals —
(1.) That he is a God of glory, of a glorious majesty. Here was the most
glorious and majestic appearance of God amongst his people of old. Upon
the mercy-seat he appeared in glory. The ark, whereof this very mercy-seat
was a part, the most rich and splendid part, is called his glory, Ps. Ixxviii. 61.
Here he vouchsafed his special presence, as upon his throne. When they
were deprived of this by the Philistines, the glory was departed, 1 Sam.
iv. 22. The cherubims, which were part of the mercy-seat in the taber
nacle, are called 'cherubims of glory,? Heb. ix. 5. As it is a throne, it speaks
him glorious, 1 Sam. ii. 8. Thrones are for persons of great glory on
earth, and so is ascribed to him who is the most glorious majesty of the
world. When the prophet represents him upon a throne, Isa. vi. 1, it is
said, ver. 8, ' One cried unto another, and said, Holy, holy, holy is the Lord
of hosts, the whole earth is full of his glory.' Thus we should approach the
Lord, thus we should apprehend him when we come to the throne of grace^;
the notion of a throne obliges us to it.
(2.) That he is a God of dominion and sovereignty, that he rules and
reigns and is supreme governor, Ps. xcix. 1, 2. He reigns, that appears by
his throne. He sits between the cherubims. As so represented, the mercy-
seat was his throne. Upon this account, greatness, supremacy is ascribed
to him, ver. 2, and from hence Hezekiah declares his sovereignty over all
kingdoms, 2 Kings xix. 15. Thou art placed upon the mercy-seat as a
throne, &c. From the mercy-seat, as his throne, he gave law to his subjects
(and legislation is the chief act of sovereignty) ; he appoints Moses to expect
his laws from thence, Exod. xxv. 22 ; and accordingly, here he exercised his
legislative power, Num. vii. 8, 9. The particular laws here enacted are in
the chapter following.
And without reference to the type, a throne denotes sovereignty. Thrones
HEB. IV. 16.] THE THRONE OF GRACE. 113
are for sovereign rulers, Job xxxvi. 7, 1 Sam. ii. 8 ; so it is applied to the
Lord, who not only makes laws, but passes judgment, Ps. xciv. 7, 8. His
throne is terrible to wicked men, a throne of justice ; so it is a comfort and
relief to his people, a throne of mercy, ver. 9. Very frequently in Scripture
throne is used for sovereign government, Gen. xli. 40, 2 Sam. vii. 13, 16,
and applied to God, Ps. ciii. 19.
Thus we should draw near to God with such apprehensions of him as
sovereign Lord of the world, as King of kings and Lord of lords, supreme
governor of all kingdoms, who has all creatures in heaven and earth under
him as his subjects, gives law, passes judgment, does execution as he sees
cause. The mention of a throne minds us of this.
(3.) That he is a God of power and might, of almighty power. When he
is spoken of as upon his throne, the mercy- seat, he is called the Lord of
hosts, one who has all the power in the world, 1 Sam. iv. 4, 2 Sam. vi. 2.
And the ark, whereof the mercy-seat was a principal part, is called the
strength of God, Ps. Ixxviii. 61, and cxxxii. 8 ; because, as it was a testi
mony of his presence, so a symbol of his strength and power, ready to be
engaged for his people. Hence the church, having addressed herself to the
Lord, as upon the mercy-seat between the cherubims, Ps. Ixxx. 1, adds,
ver. 2, ' Before Ephraim, and Benjamin, and Manasseh, stir up thy strength,
and come and save us.' The expression has reference to the form of the
Israelites encamping about the ark (the throne of God) in their marches to
ward Canaan. They were disposed in four squadrons, under four principal
standards. This of Ephraim, with Benjamin and Manasseh, encamped on
the west behind the tabernacle. Judah, with other two tribes under his
standard, encamped on the east, and had the front, Num. ii. 3, 18, x. 25.
So that when the ark was taken up in order to a march, it was before
Ephraim, Benjamin, and Manasseh. In allusion to which they pray, ' Stir
up thy strength,' i. e. the ark (with the mercy-seat on it, the throne of God
in that representation) being a sign of God's power or strength engaged for
them. It is like that prayer which they used when the ark set forward,
Num. x. 35. Answerable to which is David's prayer at the removal of the
ark, Ps. cxxxii. 8. Hence that petition, Ps. xx. 2, ' Send the help from the
sanctuary,' which is all one as if he had said, Send the help from the mercy-
seat, or from the throne of grace. Thus should we come to the throne of
grace, with apprehensions of his almighty power.
(4.) That he is a God of holiness, Ps. xcix. 5. To worship at his foot
stool is to worship towards the mercy-seat, ver. 1, between the cherubims.
That was a symbol of his special presence. There he resided as a God of
holiness. And upon that account every part of the temple, yea, the hill
where it was seated, was counted holy, ver. 9. But above all, that part
where the mercy-seat was, that was the most holy place, or, as it is in
Hebrew, the holiness of holinesses, Exod. xxvii. 23. The mercy-seat was
the throne of his holiness, Ps. xlvii. 8 ; and giving oracles from thence, it is
called the oracle of holiness, Ps. xxviii. 2.
So the throne of grace is the throne of holiness. Thus we should come
to the throne of grace with apprehensions of the holiness of God, that he is
of purer eyes than to behold iniquity, that he is holy in himself, and will be
sanctified of all that draw near him.
(5.) That he is a God of wisdom, who sees and knows all things, to whom
nothing is hid, or obscure, or difficult. From the mercy-seat he gave oracles ;
he made discoveries to his people of such things, which otherwise they could
not come to the knowledge of. They were to inquire here of him for resolu-
VOL. III. H
114 OF COMING BOLDLY UNTO [HEB. IV. 16.
tion in their most intricate doubts, and greatest difficulties, and weightiest
undertakings, Ex. xxv. 22. Thus they were directed to do, and thus they
were wont to do, when they were at a loss and wanted the conduct of
divine wisdom, Judges xx. 27, 28, 1 Chron. xiii. 3. This was the oracle
they consulted with, the oracle of God, 2 Sam. xvi. 23. Hence the place
of the mercy-seat, from whence the Lord gave those divine discoveries of his
wisdom and testifications of his will, is called the oracle, 1 Kings vi. 5,
16, 19. The word is T2T from "131, to speak, because the Lord from hence
gave divine answers when they inquired of him. Symmachus and Aquila
read it xgqfffitariorygiov, as an oracle was called amongst the gentiles, the place
from whence they expected divine answers. And with the apostle •/^e^a.-
rtafj.os is the answer of God, Rom. xi. 4. And as the place, so the answers
of God are called oracles, Rom. iii. 2 ; oracles, i. e. divine revelations and
directions proceeding from infinite wisdom, and so of the greatest certainty,
truth, and authority. Such oracles did the Lord give from the mercy- seat,
and so he declared himself to be the God of wisdom.
But this is not all. In that representation of the Lord upon the mercy-
seat was wrapped up the manifold wisdom of God in a mystery, those riches,
those wonders of mercy which are now unfolded in the gospel, where he ap
pears upon this throne of grace, and which the angels learn and are instructed
in by the discoveries made thereof to the church, Eph. iii. 10. And while it
was hid in a mystery, they were prying into it then, 1 Peter i. 12. They do
•-acax j-4/a/, stoop, bend their faces downward, as having an object before them
which they earnestly desire to take special notice of. They shew the earnest
ness of their desire by their posture. And where is this to be seen ? Why,
in the posture of the cherubims' faces towards the mercy-seat (to which we
may well suppose the apostle's expression has reference), Exod. xxv. 20.
Towards the mercy-seat ! There was Christ in a type ; there was the
marrow of the gospel, and the sum of the riches of divine wisdom and good
ness in a mystery; and the faces of the cherubims were towards it, as Mary's
face was towards the sepulchre when she looked for Christ there, John
xx. 11, xaotxu-^tv ; the same word which the apostle useth to express how
the angels look into this gospel mystery.
It was then a mystery hidden and kept secret, while the mercy-seat was a
representation of it, for there was no ark, no mercy-seat in the second temple,
and in the first temple it was reserved in the most secret part of it ; none was
to see it but the high priest only, and he but once a year.
But now the throne of grace is openly exposed, all the people of Christ
have access to it, for the temple is opened, and the ark, and, so the mercy-
seat, is seen, Rev. xi. 19. If the temple had been opened, yet there was^
veil betwixt the holy place and the ark, which hindered the sight of the
mercy-seat. But now the veil also is rent, Mat. xxvii. 51, so that we all
with open face may behold the glory, both of the goodness and wisdom of
God. There is no veil now before the throne of grace ; Christ the mercy-
seat (iXaarrigiov the apostle calls him, Rom. iii. 34) is set forth openly, and
in him all riches of grace and wisdom.
(6.) In fine, the mention of the throne of grace minds us of the wisdom
of God, that we should draw near him as one that knows our state, yea, our
hearts, and understands all the ways and means how to help us, and do us
good ; as one that knows all our doubts and fears, how to satisfy them ; all
our perplexities of spirit, how to unravel them ; all our wants, how to supply
them ; all our weaknesses and distempers, how to cure them ; all our cor
ruptions, how to subdue them; all our afflictions and troubles, how to
deliver us. He whose wisdom could find out a way to save and deliver us,
HEB. IV. 16.] THE THRONE OP GRACE. 115
when his truth and justice was engaged to destroy us, his wisdom can never
be nonplussed. And this is that depth which was held forth by the mercy-
seat as in a type of mystery, but now by the throne of grace more clearly
and conspicuously, which will appear with more evidence by the
2nd Head, What the throne of grace declares the Lord to be unto us.
Take it in these particulars. It signifies and offers him to us, as the mercy-
seat did of old (for that which the apostle alludes to, we shall still make use
of to direct us all along).
(1.) As a God in Christ. Since sin entered into the world, God is not to
be approached by the children of men, with any acceptance, with any success,
with any hopes of either, but in and through Christ. Sin has made man
miserable, his misery is his separation from God. He cannot be happy but
by access to God again. There is no access to God for sinners but by a
mediator. No other mediator could be sufficient, but such an one as was
both God and man as to his natures, and both prophet, king, and priest by
office. Such a mediator is Christ, and he only. The Lord upon the mercy-
seat, and so upon the throne of grace, offers himself to us in Christ as such
a mediator. The mercy-seat shews forth both natures and offices of Christ,
and so represents to us God in Christ, as in an all-sufficient mediator. God
is said to dwell or reside upon the mercy-seat, and the fulness of the God
head dwells in Christ, Col. ii. 9, John i. 14. The Word was made flesh,
there is both his natures, and dwelt amongst us ; eGxqvufc, a word not
much differing from the Hebrew word nr3K>, by which they express the
glory of God appearing or dwelling on the mercy-seat. God dwelt there as
in shadow, but in Christ bodily, substantially.
The Lord spake and declared his mind from the mercy- seat. He speaks
to us by his Son, and by him gives divine revelations and directions. There
is his prophetical office, Heb. i. 1. God sits on the mercy-seat, as a king on
his throne. This, as the throne of grace, Sgovog fSaaiXixos, with Chrysostom.
He rules his peoplo by Christ, whom he has appointed king of his people :
Ps. ii. 6, 'Yet have I set my king upon Zion, the hill of my holiness.' The
holiness of that, and of the whole temple, was from the residence of God
upon the mercy-seat : and this is spoken in reference to David's bringing the
ark thither ; and his residing there, is, with Theodoret, dvvaruc (3affi\'susiy, to
reign potentially.
The throne of grace is ' the throne of God and of the Lamb,' Rev. xxii. 3.
The throne of God alone is not to be approached by us ; but the throne of
God and the Lamb is the seat of mercy, the throne of grace. He not only
gives law to his people, but makes provision for them, that their souls may
have plenty, ver. 1 with Ezek. xlvii., and he protects his subjects too. As
the wings of the cherubims (parts of the mercy-seat) overshadowed and
covered the holy things, so does he cover and overshadow his holy ones.
His priestly office is likewise held forth by the mercy- seat. The very
name of it denotes this. It is the propitiatory, and that speaks satisfaction,
one chief act of his priesthood. And this satisfaction was made by his
blood, which was typified by the blood sprinkled on the mercy- seat, Lev.
xvi. 14. As his intercession, the other act of his priesthood, was fore
shadowed by the cloud of incense which was to cover the mercy-seat,
ver. 13. That this was a figure of his intercession, we learn, Rev. viii. 3. 4.
So that to come to the throne of grace, is to come to God in Christ, to
apply ourselves to the Lord through the mediation of Christ. Otherwise
there is a throne of God indeed, but none that sinners can or dare approach to,
unless they will venture to rush upon a consuming fire. There is no throne
of grace, but through Christ ; no mercy-seat for us, but by his mediation.
116 OF COMING BOLDLY UNTO [HEB. IV. 16.
The throne of God in Christ is the throne of God and the Lamb, so it is a
throne of grace indeed. The throne of God alone is like his appearance
on mount Sinai, Heb. xii. 18. There is no other throne for sinners without
Christ but that of justice, shadowed out by the burning mount ; all black
and dark, all dreadful and terrible, as smoke, and storm, and fire, and death,
can render it. If you will find a throne of grace, you must seek it in Christ ;
approach to God through him, and come, as ver. 24, to Jesus the mediator
of the new covenant.
(2.) As a God reconciled. It signifies that his justice is satisfied, his
wrath appeased : not now incensed against his people, but well pleased and
propitious. The name of the mercy-seat declares this. It is iXaarfigiov, a
propitiatory. So it is called by the Seventy in the Old Testament ; and
so it is called by the apostle in the New Testament, Heb. ix. 5. And Christ
being that which was prefigured in the mercy-seat, he has this very name
given him by the apostle, Rom. iii. 25. The word is iXaar^iov, it is ren
dered propitiation, because it is Christ by whom the Lord becomes propitious
or reconciled. But how was this offered ? By his blood, he made his soul
an offering for sin, he offered up himself as a propitiatory sacrifice. His
blood was shed for the satisfying of justice : and so the Lord became satis
fied, well pleased, reconciled, propitious, through his blood.
And this was shadowed forth by the mercy-seat of old, as I intimated
before from Lev. xvi. 14. The blood of the sin-offering was to be sprinkled
upon the mercy-seat seven times, signifying, that by the blood of Christ the
justice of God was fully and perfectly satisfied. And blood upon the mercy-
seat denotes a meeting, a reconcilement of justice and mercy ; justice will
not now hinder, but that the Lord may be propitious to his people.
So that this is it which the throne of grace signifies to us, that the Lord
through the blood of Christ is atoned, sin is expiated, wrath appeased, justice
satisfied, mercy glorified, the sinner reconciled, and the Lord every way well
pleased. The Lord's voice from the throne of grace is, I am appeased, I
am satisfied, ' Fury is not in me j ' I am at peace with you, I am recon
ciled.
(8.) As a God of forgiveness. As graciously pardoning the sins of his
people. When he is represented to us upon the mercy-seat, he is set forth
as a God that has found out a way to hide our sins out of his sight (which
in Scripture phrase is to pardon them), for observe, in Exodus xxv., the
tables of the law were in the ark, ver. 16, 21, and Heb. ix. And these are
called the tables of the testimony, because they testify against those who do
not keep the law, Deut. xxxi. 26, 28. It being evidence against transgressors,
as those that are guilty, and so should be condemned and proceeded against,
as those that break the laws of God, and will not demean themselves as his
subjects. But now this dreadful testimony, that bears witness of our sin and
guilt, it is put into the ark, and there covered by the mercy-seat, Exod.
xxv. 21. By the Lord's gracious appointment, there is a mercy- seat upon
it, to hide and cover it. There is a mercy-seat between him and the con
demning law, between him and our guilt. So that in this posture, wherein
the Lord would have himself represented to us, our sins are hid and covered
out of his sight, i.e. pardoned. That of the psalmist, probably, has refer
ence hereto, Ps. xxxii. 1, Ixxxv. 2. It is a blessed state to have sin
covered, i.e. pardoned, so as they shall not appear for our condemnation ;
but a woful condition not to have them covered, Nehem. iv. 5.
Observe that expression : Ps. Ixv. 3, ' As for our iniquities, thou shalt
purge them away.' The 133, the same which is rendered to cover in the
fore- cited places. And hence that very word, which is translated the mercy-
. IV. 16.] THE THRONE OF GRACE. 117
seat, mSD, of very near affinity with our English word covereth. So that
when the Lord is set forth to us as on the mercy-seat, or the throne of
grace, mercy is between him and our sins, Christ is between him and our
guilt (for the mercy-seat was Christ in a type) there is a mediator between
him and the condemning law. He looks not upon the guilt of his people,
and the accusation of the law, but through mercy, the mercy- seat is inter
posed ; but through a mediator, Christ, the expiation of ,sin is interposed.
This is next his eye ; sin is at a further distance, it is removed out of his
sight, hid in the ark, there covered. So, no matter of provocation being in
his eye, no guilt exposed to his view ; we are not bound over to punishment,
not liable to condemnation, but fully pardoned. If he be of purer eyes than
to behold iniquity, he shews, by representing himself on the throne of grace,
that he has taken a course not to behold it, so as to condemn for it, but so
as to pass it by, and pardon it. Thus comfortably did the Lord set forth
himself, as on the mercy-seat of old, and on the throne of grace now. And
the mention of a throne of grace minds us thus to draw near him as a G-od
covering our guilt, pardoning iniquity, transgression, and sin, removing them
out of his sight.
(4.) As a God in covenant. The ark (whereof the mercy-seat was the chief
and most significant part) is called the ark of the covenant, Num. x. 33, andHeb.
ix. 4. And the apostle insinuates the reason why it is so called : in it was
the tables of the covenant. This was the end and use of the ark, 1 Kings viii. 4.
Now the mercy-seat being the golden lid or cover of the ark, it was to secure,
it did preserve, the covenant, Exod. xxv. 2.
But this is not all. The mercy-seat (which signified Christ) being inter
posed betwixt the Lord above and the covenant within the ark, may signify
that he was the mediator of the covenant ; as he was indeed the mediator
of the covenant of grace, both in the legal administration of it under the law,
and in the new administration of it under the gospel. So he is called, Heb.
ix. 15, a mediator ; one by whose interposal, as the covenant was first made,
so it shall stand firm and be made good, for all ends and purposes to which
it was designed.
But how does he effect all this ? By his death and blood, as the apostle
shews, ver. 15 to 22. It was by virtue of his blood that the covenant is
made, ratified, and accomplished. But what does this concern the mercy-
seat ? Why, the apostle has reference to the blood sprinkled upon the
mercy-seat in the day of expiation, Lev. xvi. 14. This signified the blood
of Christ, and it is called ' the blood of the Testament,' or covenant, Heb.
ix. 20, 21, Heb. xii. 24 ; so that the mercy-seat, with this blood of sprinkling,
signifies that the Lord, by virtue of the blood of Christ (the Mediator of the
New Testament), is in covenant with his people, and will make good that
gracious covenant in all the parts and articles, in all the promises and
branches of it.
God is in covenant with his people through the mediation of Christ. This
was signified by the mercy- seat. That was but a type, a shadow. The truth
and reality which it shadowed out is expressed : Heb. viii. 1 , The throne of
the majesty in the heavens, Christ sitting there at the right hand of the
Father : it'is the throne of God and of the Lamb ; it is the throne of grace.
There Christ appears as Mediator of the covenant, as is declared, ver. 6.
The administration of the covenant of grace under the law is called the first
covenant, ver. 7. It was inferior to the administration of the covenant of
grace under the gospel, this being more clear, more full, more free ; and
therefore this latter is called the better covenant, consisting of better pro
mises. These are specified in the following verses : it promises more holi-
118 OF COMING BOLDLY UNTO [HEB. IY. 16.
ness, ver. 10, clearer light, ver. 11, and full pardon, ver. 12. The sum of
all, 'I will be to them a God.' This covenant, these promises, are through
Christ yea and amen ; through his mediation they stand firm, and shall be made
good to the full. He undertakes to see all performed, and sits on the right hand
of the throne of God for this purpose. There is the throne of grace, and this
it signifies. We may come to the throne of grace, we may apply ourselves to
the Lord as a God in covenant. He has entered into covenant with his
people, and has found out a way, notwithstanding their weakness and un-
stedfastness, to secure the blessings of a gracious and everlasting covenant to
them. If anything be objected against it, Christ is there ready to answer
it, there to remove whatever may hinder it. The Lord's voice from the
throne of grace is, I am thine, thy God, thy Father, thy portion, thy exceeding
great reward. What I am in myself, I am to and for thee. I am God all-
sufficient, and will be so to thee ; my wisdom, power, goodness, truth, faith
fulness, is all for thee, and shall be so for ever.
(5.) As a God that will have communion with his people ; as one who will
admit dust and ashes to have fellowship with him. He offers there to meet
them, to commune with them, to discover and communicate himself to them.
He admits his servants to communion with him when he vouchsafes to meet
them. And the mercy-seat was the place of meeting which the Lord ap
pointed for Moses, Exod. xxx. 36. He will meet with him as we meet
with a friend, whom we desire and delight to converse with. He would
meet his servants there to discover himself to them. The LXX render it,
' I will be known to thee from thence.' He did make known himself as a
man to his friend. There he did commune with them, Exod. xxv. 22. It
is not the special privilege of some particular persons only to come to the
mercy-seat as of old, but all the people of Christ may have access to the throne
of grace. There we may meet with God ; there he is willing to commune with
us ; there is he ready to reveal himself unto us, to cause his goodness to pass
before us ; there our fellowship may be with the Father and the Son. Offer
ing himself to us on the throne of grace, he offers the greatest happiness ;
for communion with himself is the greatest happiness on earth or in heaven.
There is a gradual difference, but the substance of it here and hereafter lies
in communion with the Father and the Son,
And this gracious posture offers the continuance of this communion. He
was represented of old as residing constantly on the mercy-seat, as dwelling
between the cherubims ; not as standing, for so a passenger may do, wi^ose
business is to be gone ; nor as sitting, for so a stranger may do upon occasion ;
nor as sojourning, as one who turns but in for a night or for a few days ; but
as dwelling there. It was his resting-place, 2 Chron. vi. 41, Ps. cxxxii. 8, 14.
This is true of the throne of grace, without limitation. The mercy-seat (the
shadow of it) did not continue always, but this throne is for ever, Ps. xlv. 6,
Heb. i. 8. It is spoken of the throne of Christ the mediator, through whom
the throne -of majesty in the heavens is a throne of grace, and so for ever ;
and so consequently offers this happy communion without intermission, with
out end, everlastingly.
(6.) As a God that hears prayer, and will answer the petitions and suppli
cations of his people. The Lord gave answers from the mercy-seat ; and
this may be the reason why their posture of old in worshipping and praying
was towards the mercy-seat, Ps. xxviii. 2. That was the place where the
mercy-seat was. Called the oracle, because the Lord from the mercy-seat
gave answers ; and so it is rendered by some, ' the answering place' ; so Ps.
v. 7. The temple was not then built ; but he means the tabernacle, and the
mercy- seat in it, where the Lord hath declared himself present, ready to answer
HEB. IV. 16.] THE THRONE OF GRACE. 119
those who worshipped him. And when Solomon had built the temple, and
seeking the Lord to give audience to his people, it is for prayers directed
towards that place, 2 Chron. vi. 20-26, &c. And the Lord promises to
answer accordingly, chap. vii. 15, 'To the prayer of this place,' i. e. made
in or towards it. Yea, when the temple was burnt and the ark lost, yet
Daniel observed this posture still, Dan. vi. 10. For the place was destroyed,
yet the promise was in force still.
When the Lord offers himself upon the throne of grace, he gives assurance
that he will hear prayer, and give gracious answers. The cragpjjova, the bold
ness or confidence in the text, has respect to this particular. Being upon a
throne of grace, we are at liberty to present all our petitions, and we may
present them with confidence that we shall have gracious answers. It is the
confidence which the apostle speaks of, 1 John v. 14, 15. When he ex
hibits himself as upon a throne of grace, then is the season, the opportunity,
to make our requests, and to have them granted. Those that will have their
petitions to great persons succeed, observe the season which appears to be
most favourable. And this is the season for us to make known all the
desires of our souls unto God, such an opportunity as assuredly promises
success.
When he is upon the throne of justice, then he is for passing sentence,
and executing judgment according to his threatenings ; but when he is upon
the throne of grace, that is the season for granting petitions. His voice from
the throne of grace is like Solomon to Bathsheba from his throne, 1 Kings
ii. 20. Whatever our request be, if it be fit for him to give, if it be good for
us to receive, he will not say us nay. That which is good for us is all that
heart can desire. This is satisfaction to the utmost, unless we will question
whether infinite wisdom know what is good for us.
The season for access to Ahasuerus was when the golden sceptre was held
forth. Esther comes in to him then, and the answer is, Esth. v. 3, ' What is thy
request ? it shall be given thee to the half of the kingdom.' This seems a great
offer, but it is nothing to what the Lord, in his gracious posture, signifies
himself ready to grant : Rom. viii. 32, He will give us all things.
His being on the throne of grace is not in order to the executing his
threatenings, but for the making good his gracious promises ; and these are
large and free, without restriction, larger than that of Ahasuerus. He pro
mises all things to those who seek him. When he is on the throne of grace,
he will deny nothing : his posture assures us that he will grant everything,
which it becomes infinite graciousness to bestow, Mat. xxi. 22, John xv. 7,
and xvi. 23, 24, Mat. vii. 7. When we address ourselves to the Lord on
the throne of grace, it is but ask and have. We may come boldly with all
confidence of this, since it is a throne of grace we come to.
(7.) As a God that is present with his people. It signifies he is a God
with them. The Lord was set forth as residing on the mercy-seat ; when
that was with his people of old, it signified the Lord was with them. And
so they bewailed the loss of the ark as the loss of God's presence, that being
the symbol of it. When that was gone, the glory was departed. The signi
fication of the mercy-seat was, God with us ; as this was the name of Christ,
of whom the mercy-seat was a type. The Lord speaks of himself as abiding
there, and promises to shew himself there to give signs of his presence, Lev.
xvi. 2, so when the tabernacle (wherein was this symbol of the divine pre
sence) was with that people, the Lord is said to be with them, Ezek.
xxxvii. 26, 27, ' I will be their God,' i. e. a God with them ; so it is repre
sented, Eev. xxiv. 3 ; so the throne of grace signifies. The Lord is with
his people, he is very near them ; so near, as they may have access to him,
120 OF COMING BOLDLY UNTO [HEB. IV. 16.
and so may be with him whenever they will. He is still to be found on the
throne of grace, still present.
More particularly, this denotes,
[l.J An intimate presence. He is in the midst of his people. So he was
while he was on the mercy-seat, so he will be while that remains, which this
did but typify ; while the throne of grace, while the mediation of Christ con
tinues, who is king and priest for ever. How can he be more intimately
present than by residing in the midst of his people ? And thus he is repre
sented. The tabernacle was in the midst of the camp, Num. ii. 17, and
the ark was in the midst of the tabernacle, 2 Sam. vi. 17 ; and the cheru-
bims being at each end of the mercy-seat, and the Lord between them, he is
set forth in the mercy-seat as in the midst of the ark. And so the Lord
shewed himself to be in the midst of Israel, Num. v. 3 ; and to walk in the
midst of them (to be active), Deut. xxiii. 14. This shews the Lord will be
intimate with his people, intimately present ; even within them, in the midst
of them.
[2.] A special, a gracious presence. He was not present here only as he
is in the rest of the world, but in a more special way, as upon a mercy-seat,
from which others were far removed, so as they could have no access to the
propitiatory, no advantages by it. Thus, when he exhibits himself as on a
throne of grace, he shews he is in the midst of his people in a gracious
manner ; present with them through Christ's mediation and interposal, that
is a gracious, a special presence.
[3.] A glorious presence. As the mercy-seat upon which the Lord appears
is a throne of grace, so is it a throne of glory : Jer. xvii. 12, and xiv. 21, ' Do
not disgrace the throne of thy glory.' . As if they had said, Suffer not the
ark, the mercy-seat (whereon thou art set forth as gloriously enthroned), to
be disgracefully used. The Lord residing there, as a glorious king on his
throne, is said to be the glory of his people in the midst of them, Zech.
ii. 5, as the presence of the sun is the glory of the firmament.
[4.] An all-sufficient presence. Sufficient to secure them from all things
dreadful, and to supply them with all things desirable. This is the security
of his people, Ps. xlvi. 5, ' God is in the midst of her, she shall not be
moved.' The Lord upon the mercy-seat, and so upon the throne of grace,
is in the midst of his people ; this is their safety and establishment, there
fore they shall not be moved.
It is all-sufficient also to help us to all things desirable. The waters, in
Ezek. xlvii., issuing out of the temple, are described to be plentiful for their
measure, ver. 2-5, and for their virtue to be quickening and healing, ver. 9,
and fructifying, ver. 10. Those waters, Rev. xxii. 1, are said to proceed
' from the throne of God and the Lamb.' The throne of God in the temple
was the mercy-seat ; the throne of God and of the Lamb is the throne of
grace. The influences which flow and stream from the presence of God
with his people are quickening, healing, and fructifying influences ; they
stream forth in such plenty as is sufficient abundantly to refresh and satisfy
them to the utmost. There is a ' river of pleasure,' Ps. xlvi. 4 ; ' in thy
presence is fulness of joy,' Ps. xvi. 11.
[5.] A continuing presence. He is said to dwell on the mercy-seat. In
reference thereto is his promise, 1 Kings vi. 13, ' I will dwell among the
children of Israel.' The throne of grace denotes no less : Rev. vii. 15, ' He
that sitteth on the throne shall dwell among them.' Here he is, and here
he abides. We need never suffer through his absence. Have recourse to
him on the throne of grace, and we need never be at a loss. He is al
ways here to be found, here he dwells ; here we may find him whenever we
HEB. IV. 16. J THE THRONE OF GBACE. 121
have occasion ; here he is always as a 'very present help in time of trouble,'
as a very present supply in time of want, as a very present security in time
of fear, as an all- sufficient portion ; one who is all in all to his people, and
always present for his purpose.
[6.] As a God that will shew himself merciful and gracious to his people,
that will deal mercifully and graciously with them. Now, when he thus
represents himself, they may find grace and mercy. We need go no further
for this than the text, and it is so plainly there held forth, that we must not
pass it by. Since he is upon a throne of grace, we may find mercy and
grace to help in time of need. Take the import hereof more distinctly in
these particulars.
First, He is ready to shew mercy and grace. He is willing to shew him
self gracious and merciful. When he shews himself on the, mercy-seat, he
shews he is ready for acts of mercy ; when he is upon the throne of grace,
he declares that he is ready for acts of grace. His posture declares that he
is now willing to let his people find that he is indeed merciful and gracious.
When may grace be expected from him, when is he willing, ready for acts
of grace, if not when he offers himself as upon a throne of grace, a seat of
mercy ?
If he presented himself upon a judgment-seat, a tribunal of justice, we
might conclude he was ready to do justice, willing to execute judgment; the
seat and posture would be a plain signification of it. And therefore when
he presents himself upon a throne of grace, we may conclude he is ready
for acts of grace, willing to shew mercy. This is a plain signification of it,
and the Lord gives us no signs that are fallacious, that will deceive us.
When he signifies anything to us, the sign will be answered with a reality,
he will not delude us ; when he appears in a gracious posture (as he does
upon a throne of grace), he is ready for acts of grace. He would not appear
to be willing if he were not so really ; he would make no show of grace or
mercy if he were not willing to act accordingly. If he was backward, and
not inclined to acts of grace, he would not set forth himself in a gracious
posture.
Secondly, He will certainly shew mercy and grace. His people shall
sorely find it so. There is not only some probability, but a certainty for it.
It is not only probable that he may, or more likely that he will, than that
he will not ; but it is certain that he will shew mercy, we may be sure of it.
The apostle would have the people of Christ bold and confident herein, ' Let
us come boldly,' &c., L e. with confidence and assurance that we shall obtain
mercy, &c. He is a God gracious and merciful in himself, essentially,
infinitely so ; but he is at liberty when and how he will express his mercy
and grace, till he oblige himself by declaring it ; but when he offers himself
as on a throne of grace, he declares, and so obliges himself to express it now
at this season, and shew it thus in this way. Now, if ever, will he shew
that he is actually gracious ; in this way, in this posture coming to him,
they shall surely have mercy. Grace and mercy is to be found, that is cer
tain ; but it will never be found if not when he is on the throne of grace,
therefore now, when he thus presents himself, we may be sure and confident
of it. If we should fall short of his grace here, if his mercy should fail us
now, if we should not find and obtain it at the throne of grace, if he should
not vouchsafe it when he presents himself to us on that throne, the Lord
would prove otherwise than he has declared himself to be ; we should not
find him such a one as he has obliged himself to be found; his throne would
not prove what he calls it, it would not be what the Lord has said it is, a
throne of grace.
122 OF COMING BOLDLY UNTO [HEB. IV. 16.
Thirdly, He will shew this in all variety, in all acts of favour ; both
mercy and grace, as is express in the text. All the acts of divine love and
goodness run in these two streams, mercy and grace ; and these streams
will meet upon us when we come to the throne of grace. There we shall
meet with both, they both flow from the throne of God and of the Lamb.
The throne of grace is the fountain, the spring-head wherein they issue,
where they break out ; there these sweet currents encompass those who have
access to the Lord on this throne.
All that we can expect from infinite goodness is to free us from misery,
and to make us happy. And here is both offered and ensured to us ; both
mercy to free us from misery, and grace to advance us to the height of
happiness. Mercy will deliver us, but grace will exalt us ; not only lift us
out of the pit, but advance us to the throne ; not only deliver us from the
wrath to come, and then leave us in a middle state, but crown us too with
glory. Mercy will not suffer us to be ruined, but grace will have a triumph
for us. This assures us we shall not only obtain mercy to help us out of
misery, but find grace to help us far above it.
Fourthly, He will do this affectionately. The mercy in the text speaks
this also. Mercy is love shewed to the miserable ; so mercy is love in the
rise of it, and it is compassion in the workings of it towards a pitied object.
When Christ would give an instance of such love as he requires, he does it
in the Samaritan, Luke x., who had mercy on the spoiled and wounded man,
ver. 87 ; and that is expressed by having compassion on him, ver. 33.
There is both love and compassion in mercy, and these are the sum of all
affectionateness ; and this the Lord assures us of, by setting forth himself
as on a throne of grace. . We shall find mercy from him, and love and com
passions, and so all affectionateness. Here is love offered to us, the love of
God in Christ ; a peculiar love, a transcendent love, such as passeth know
ledge ; the acts, expressions, embraces of such a love. Here is compassion
insured to us, the compassions of God, which as far transcend those of the
best and sweetest tempered men, (for the efficacy thereof, though there be no
compassionateness therein), as the heavens are above the earth.
Here is tender love. For such is mercy, it is love which is compassionate,
called 'tender mercy,' Ps. Ixxix. 8, James v. 11 ; ' bowels of compassion,'
Isa. Ixiii. 15, Jer. xxxi. 20. The Lord presenting himself on a throne of
grace, offors to meet us there with such affectionateness ; without the weak
ness of affections in us, but with infinite more virtue and advantage. There
we may find mercy, such mercy, and all the expressions which so great, so
tender a mercy can afford. He that sits upon this throne is the God of love,
the Father of mercies ; whose being is goodness, whose nature and essence
is mercy, whose bowels are compassion, and whose glory it is to shew
mercy, and express love to such as have access to his throne. It is the
glory of his throne that it is a mercy-seat.
Fifthly, He will do it freely. It is a throne of grace that we come to. It
is grace that is offered, grace that we find there. And grace is free good
ness, that which puts forth all acts and expressions freely ; that which looks
for no desert, overlooks all unworthiness ; that which stays not till it be
obliged, but engages itself, and will not be hindered by that which is most
disobliging ; that which moves, when it has nothing to move it but itself ;
this is grace. When the Lord is on the throne of grace, he gives, he does
not owe ; it is grace, not debt. These are opposite, Rom. iv. He gives, we
do not purchase. There was a purchase, indeed, but we who have the pos
session had no hand in it. We have it freely ; we have all for nothing ; we
have it for coming for, though we come without money and without price 3
. IV. 16.] THE THEONE OF GRACE. 128
it costs us nothing ,but the acceptance, Isa. Iv. 1. Upon these terms we
may come and be welcome to the throne of grace ; so we may come, and so
freely. We may have all the riches of grace ; we come not to a market where
we must pay for what we have, but to a throne of grace ; and it is the glory
of him that sits on this throne, that all we have of him is free gift. All his
acts are acts of grace ; he gives, looking for nothing again ; he knows that
all we return will be as good as nothing ; he will not be one jot the better
for it all, either in point of glory or happiness. Not the least scruple, the
least degree, can be added to either, by all that men or angels can return.
Our sinfulness, unworthiness, weakness, nothingness, need be no discourage
ment ; for we come to a throne of grace, a throne where grace rules and is
sovereign, where grace is enthroned, and is, and will be, all and all ; before
which angels and saints should cast their crowns, and cry, Grace, grace;
giving the glory of all they have received, of all they enjoy, unto that to
which they owe it all, and from which they had it freely.
Sixthly, He will do this royally, magnificently, as becomes him who sits
on the throne. His throne speaks him a king, and he is a great king, Ps.
xlvii. 27, and xcv. 8, and he will do for his people accordingly. When he
exhibits himself upon a throne, he would have us with confidence expect
from him what is correspondent to his greatness. He encourages us to
look for great things from his hand, and much of them, in great quantity,
2 Sam. xxiv. 23. Since he sets forth himself on a throne, and is represented
as a king, and would have us come to him as on his seat of majesty, he as
sures us he will give like a king ; not so few, nor small things, as other
persons, but such as are answerable to his greatness and magnificence.
Those that, have thrones, shew their greatness and magnificence by their
gifts, presents, rewards ; it is a disparagement to them not to act herein
like themselves. Hiram gives to Solomon, 1 Kings ix. 14, and the queen
of Sheba, 1 Kings x. 10. The value of the gold alone is reckoned at four
hundred and fifty thousand pounds in our accounts; a great sum, if gold
was so much scarcer in those times than it is now, as is commonly thought.
Such gifts are for enthroned persons. They give such things as others
cannot, either for value or excellency, or greatness and quantity.
The Lord has a throne, and he will have us come to him there, as on
his throne ; this intimates he has a design to shew his greatness. He will
have those that come to him here, expect what is answerable to his throne
and dignity. This Chysostom observes, £>/Xor//i/'a yag T^ay^a lorl x,ai
tiuysa [3aai\ix,ri. The Lord will shew his magnificence ; he will give royally.
The honour of his throne is concerned. We disparage him, if we be not
confident to have that of him which will be answerable to such a majesty ;
that which none else can give, things of greater value, and those of greater
quantity, Ps. Ixxxiv. 11. Grace, the least dram of it is of greater value
than all the gold in the world ; and glory, that is a kingdom, in comparison
of which all the kingdoms of the earth are but mole-hills. But this is not
all, ' No good thing will he withhold,' &c. He would have us expect from
him no less than all that is good, no less than all that heart can desire ; he
assures us of no less than all this, Bom. viii. 32, 1 Cor. iii. 21, 22, Rev.
xxi. 7, Mat. vi. 33. The Lord will deal royally with his people ; we dis
honour him if we do not expect it ; it is the glory of his throne to do it.
We may be confident he will do for us what becomes so great a king, when
it his design to shew his greatness, when he sets forth himself as upon his
throne.
Seventhly. He will do it effectually ; he will shew himself gracious and
merciful, so that none shall hinder, all shall promote it. This is signified
124 OF COMING BOLDLY UNTO [HjSB. IV. 16.
also, in that he is represented as on a throne. That tells that all are his
subjects, all are at his command ; he can order anything, everything, to be
the instruments of his grace, and make all things serve the designs of his
mercy which he has for his people : for he has the throne, all are subject to
him, at his beck, he can order all to do his pleasure.
Or if any would resist or hinder him in his acts of grace and mercy, he
can crush them. As he is upon the throne, they are under his feet ; and
he can use them as his footstool, and trample on them, crush them as easily
as we can crush the worms or snails that are under our feet, Zech. iv. 7.
He can take a course that none shall so much as mutter against his gracious
proceedings, or move a tongue in order to the hindrance thereof: Zech.
ii. 13, 'Be silent before the Lord, for he is raised up out of his holy habita
tion.' By holy habitation, some understand the temple, and it was a shadow
of heaven, the other habitation of his holiness. It is called his habitation,
because he was there set forth on the mercy-seat as on a throne. When he
is said to sit there, it signifies his presence ; when he is said to rise up, it
denotes his readiness to exercise his power and authority. The power and
authority, of him who sits on the throne, when exercised, is enough to strike
all flesh, all the creatures in the world, mute ; this makes all hush, they shall
not so much as by a word give impediment to his gracious designs expressed
in the promises foregoing.
And as it is enough to quash the opposition of enemies, so likewise to
silence the unbelief of weaklings, as doubting that what they desire or stand in
need of, is too much to be expected, or too hard to be accomplished. Is
anything too much or difficult for him who sits upon the throne, and so has
all things in his power ? The throne is his, and so the kingdom, and
glory, and power ; what, then, can hinder him ? What can resist him ? He
will do all his pleasure, all that his power and mercy will have done, and
none can say unto him, What dost thou ?
Thus I have opened to you the great import and pregnancy of this ex
pression. I have stayed the longer on it, because I found it useful to clear
up many passages in Scripture. And you will find it further useful practi
cally in the application.
Use. Since there is- a throne of grace for the people of Christ to come
unto, let us come unto it ; take this encouragement to make our addresses
to him who thus exhibits himself to us. And so come to him, as we may
find it to be a throne of grace to us ; and that we may find it to be so, let
us come in such a manner as the import of the expression, already opened,
directs us. What direction it affords us, let me shew in some particulars. I
shall touch upon several, but most insist on that which is plain in the text,
and principally intended by the apostle.
1. Let us come with holiness of heart and life. The mercy-seat, and so
the throne of grace on which the Lord offers himself, is a throne of holiness,
as was shewed before. And this calls for holiness in those that come to it,
Heb. x. 22, a place parallel to the text, they explain one another : ' Let us
draw near with a true heart, in full assurance of faith, having our hearts
sprinkled from an evil conscience, and our bodies washed with pure water.'
Hearts sprinkled, &c. The mercy-seat was a throne of grace by virtue of
the blood of sprinkling. Those that come to the throne of grace, and would
find it so to them, must, through the efficacy of that blood, get their hearts
cleansed from whatever makes the conscience evil, i. e. not only from the
guilt, but the pollution of sin. And to inward purity, that of the heart,
should add -outward holiness, that of the life. ' Their bodies washed with
pure water,' i. e. their conversations cleansed from blots and stains of sin by
HEB. IV. 16.] THE THRONE OF GKACE. 125
the Spirit of sanctification. The legal rite signified this. Aaron and his
sons were to wash their bodies when they went into the tabernacle of meet
ing, Exod. xxx. 17, 18, 19, &c., 29. This was to signify the real holiness
which we should labour for, that we may come to the throne of grace, that
we may be capable of meeting with the Lord there. The Lord upon the
mercy-seat, upon the throne of grace, shews himself to be a holy God,
therefore we should approach him in holiness : ' Holiness becomes thy
house for ever,' Ps. xciii. 5. Holiness becomes the presence of God ; get it
into a lively exercise when you draw near him. The Lord communed with
Moses from between the cherubims ; if you would do so, observe the
Lord's method : ' Isa. i. ' Wash ye, make ye clean,' and then come, let ua
commune together. He appears here in his holiness, and will be sanctified
of all that draw near him ; therefore, sanctify yourselves, get mind and
heart raised to a holy strain.
2. Let us come with fear and reverence. The Lord on the mercy-seat,
and so on the throne of grace, appears in his glory. A glory that should
make such worms as we, whose habitation is in the dust, and who are crushed
before the mothr to fear before him, and approach with reverence. Those
who are most holy, have most communion with God, are most after his own
heart (as David was), owe him as much reverence and fear as any ; and the
nearer they are to God, the more will they count themselves obliged to shew
this : Ps. v. 7, ' In thy fear will I worship toward thy holy temple.' Their
worship towards the temple was with respect to the mercy- seat. It was
upon the account of the Lord's residence there that their posture in worship
ping was towards the temple, and this obliged them to fear : Ps. xcix. 1,
' The Lord reigneth, let the people tremble : he sitteth between the cheru
bims, let the earth be moved.' It is fit that dust and ashes should tremble
before the God of glory. How was the holy prophet struck with the sense
of his own vileness, when he saw the Lord upon a throne, and the seraphims
above it, Isa. vi. 2, 3. Though the Lord do not present himself there to
our eyes, yet our faith may always have such a vision of God ; yea, he is
thus presented to our sense ; we hear, though we do not see, that the Lord
sits upon ' a throne, high and lifted up,' between the cherubims, yea, with
thousands of seraphims about him. And will neither faith nor sense strike
us with the trembling sense of our own vileness ? The Lord expects it, and
encourages us to it. He that dwells between the cherubims of glory, will
dwell also in that heart that trembles at his word. He looks that we should
tremble, not only when we see him, but when we hear of him, Isa. Ivii. 15,
16 : ' Wherefore,' as the apostle advises, Heb. xii. 28, ' let us have grace,
whereby we may serve Gpd acceptably, with reverence and godly fear.'
3. Let us come with sincerity. The Lord upon the mercy-seat shewed
himself to be a Grod that knows all things, all secrets, and so the secrets of
hearts. When they were concerned to know those secrets (as David was to
know the inward inclinations of the men of Keilah), here they inquired, as
is before shewed. He hereby declares that there is nothing secret to, nothing
hid from, him, with whom we have to do. This obliges us to deal uprightly
with him, and to come before him with sincere hearts.
The apostle, shewing how we should draw near to the throne of grace,
requires this particularly : Heb. x. 22, ' Let us draw nigh with a true heart,'
&c. He loves truth in the inward parts, and hates the contrary, and knows
whether it be there or no. It is madness to dissemble with him who knows
all things, and hereby declares it ; he ' searches the heart,' &c. It is mad
ness to make a shew of the good that is not in us, or to go about to hide any
evil that is in us. The apostle warns us of this, before he advises us to
126 OF COMING BOLDLY UNTO [HEB. IV. 16.
come to the throne of grace : Heb. iv. 13, there is nothing good or evil, how
secret soever we may think it, but is manifest in his sight. Whatever is
covered, and shut up close from the eyes of others, is naked and open to
him. He, with whom we have to do at the throne of grace, is a discoverer
of the thoughts and intents, ver. 12 ; and, therefore, when we come to the
throne of grace, let us be careful to bring nothing, no, not in the secrets of
our minds and hearts, but what we would have him to see. Lot us bring no
thought nor motion, no disposition nor inclination, no aim or end, no desire
or intention, but what we would have exposed to the eye of him that sits on
the throne. When we are before him, his eye penetrates the inwards of our
minds and hearts as if they were a globe of crystal ; they are more trans
parent to him than crystal is to the sunbeams. Oh take care that the posture
of our souls be upright before him, that it be not crooked and sinister ; but
without carnal aims, worldly designs, selfish reflections; that, though we
cannot get rid of all iniquity, yet we may regard none in our heart ; that,
though he see us far short of perfection, yet we may be sincere in his sight,
4. Let us come with subjection. When he is set forth as upon a throne,
this signifies that he is sovereign, and we are subjects ; he is, though a gra
cious, yet an absolute sovereign, and we must come to him, as those who are
wholly subjected to him, and resolved to shew ourselves absolutely subject,
ready to be ordered by his wisdom, and ruled by his will, and subservient to
his interest, and to have what we are, and what we have, and what we desire
or hope for, disposed of as he thinks fit. His sovereignty and dominion calls
for this, and his throne shews his dominion and sovereignty.
We must be ordered by his wisdom, not our own ; when our wisdom agrees
not with his, we must account it folly, and not follow its dictates, how spe
cious soever ; his will must be our will, it must be a law to us, as it is in
itself; and, when it crosses our will, we must yield to.it, comply with it, as
holy, and just, and good ; it must be observed as good, and perfect, and
acceptable, even when it lies thwart to our wills and inclinations.
We must be ready to do whatever he would have us do. None of his
commands should be grievous ; we should have respect to them all, else we
may be ashamed to profess ourselves his subjects, or approach his throne,
Ps. cxix. 6 ; willing to forsake whatever he would have us to abandon, even
every false way, Ps. cxix. 104 ; every way of sin, how pleasant or advan
tageous soever it seem ; willing to resist whatever he would have us oppose ;
not only temptations from without, but our own humours, appetites, passions,
inclinations, so far as they please not him ; willing to part with what he
would have us to lose, though it be endeared relations and enjoyments, Luke
xiv. 33 ; willing to suffer what he would have us endure, though it be that
which flesh and blood thinks grievous.
If he be our sovereign, his interest must be sovereign ; we must make our
own and all stoop to it ; we must own none, but what will serve it, and all
that we have must be at the service of it ; we must look upon ourselves and
enjoyments as not our own, but his, and to be employed for him, when, and
as he calls for it ; even all, when no less will serve to uphold his interest ;
we must submit our desires and hopes to him, when we come to his throne ;
be willing to be denied in what he thinks best to deny us, and to be delayed
in what he thinks fit to defer us. The throne we are to come to, minds us
that we are to come resolved for such subjection.
5. Let us come with love and affectionateness. As it is a throne, it calls
for subjection ; as it is a throne of grace, it calls for love, and all the affec
tions that depend thereon. The Lord offering himself to us on the throne
of grace, is presented to us as the most amiable object, and in the most
HEB. IV. 16.] THE THRONE OF GEACE. 127
delightful and desirable posture ; when should we draw near him with all
affectionateness, but when he holds forth all affectionateness to us ? and this
he does, in a most rich and ample manner, on the throne of grace. When
should we come to him with inflamed love, with ardent desires, with greatest
delight and rejoicing, but when he displays the riches of his grace and mer
cies, and opens to us the treasures of his love, as he does on this throne ?
(1.) When he appears on the throne of grace, then love is on the throne;
mercy and grace appear in their sovereignty and exaltation, they are set
forth all in their glory ; and does not this call for, and oblige us to, the
highest love, the most raised affection ? Will some little love, some small
degree of affection, be a suitable answer to such an obliging appearance ?
will a poor, cool affection be fit for us to meet him with, when he is ready to
meet us with the riches and greatness of an enthroned love ? Shall we leave
so much reason for sorrow and shame, to supply the defect of better affec
tions ? Shall not his love, when it is represented to us as on a throne,
in its greatest power, constrain us to love him, and love him more and more,
every time we draw near him ? Shall we not delight to be in a gracious
presence, a presence which is gloriously gracious ? Such is the presence on
the throne of grace : there grace appears in its glory, and all the royalty and
magnificence of the King of kings. Another throne we may dread ; but this
sure should be our delight and joy when we draw near it. Shall not our
desires be excited and drawn out when the riches of grace and mercy offer
themselves freely to those that are desirous ; when the throne of God declares
that he will give like a king to those that desire it ? Oh, why does covet-
ousness run so low and feed on mud, when here it might be entertained at
a throne, and satisfied with royal riches ?
(2.) Here all streams of goodness meet us ; both mercy and grace, both
compassion and love. And does not this call for all acts, all expressions of
affection, when we draw near ?
(3.) Here love resides ; here grace reigns ; here mercy keeps the throne.
And this should keep up our affection ; we should not be off and on, up and
down. Decays and declinings should be hateful to us. Deligh,t should be
constant : love still sparkling, desire always upon the wing, when we come
to the throne of grace, while we may find the Lord there ; and he is never
off, his people may find him ever upon his throne.
6. Let us come in faith, come believing that we shall have access, accept
ance, and success ; come with confidence of this, as those who may be
bold to expect it ; as those who have all freedom and liberty to come, with
out any restraint, who have security to do it, and need not fear it ; who
have warrant to do it, and need make no question of it.
This is plain and open in the text. It is that which the apostle expressly
requires in these words. Let us come boldly with confidence, with such a
faith as prevails against fears, doubts, suspicions, jealousies, and rises up to
full assurance. And he calls for it afterwards in that parallel place, Heb.
x. 19, 20, 22, where his expressions refer to the mercy-seat, the throne of
grace in a type, and, which I have shewed all along, helps us to understand
what it signifies to us. ' Having boldness,' va^alav, the same word which
we have in the text ; ' into the holiest,' that was the place of the mercy-seat,
the most holy part of the sanctuary ; ' by the blood,' the high priest might
not approach the mercy-seat without blood, which signified the blood of
Jesus, ver. 20 ; ' through the veil :' the way to the mercy- seat was through
a veil, which parted the holy and most holy place. The apostle shews
there is now a way for us, we may now come to the throne of grace
shadowed out by these expressions. And how we may and ought to come,
128 OF COMING BOLDLY UNTO [HEB. IV. 16.
he tells us, ver. 22, in full assurance of faith, l\ vXqeoipoe/q. irianu/;. There
is nothing to stop or retard us, we may come with full sail ; there is nothing
to discourage us, we may come without any distrust or doubting, with all
assurance, a fulness of it. We have sufficient encouragement for such a
faith, such an exercise of it.
Now this being the duty of the text, I shall insist on it the more ; taking
in here the usefulness of the other observations which the words afford, that
I may not stay too long upon this subject.
Since it is a throne of grace we come to, here is great encouragement to
come in faith, with an emboldened faith, a faith encouraged unto confidence.
More distinctly, let me shew, 1, in what particulars we have this encourage
ment for faith and confidence ; 2, how all discouragements may be hereby
removed ; and 3, what positive supports are hereby offered to our faith.
1. For the first ; we may come in faith to the throne of grace in all cases
that require help or relief. Whensoever we need help, whatever the need
be, grace and mercy is to be found for help, without limitation. Par
ticularly,
(1.) In sense of guilt. When sin troubles the soul, stings the conscience,
disquiets the heart, makes us fear it will rise up before the Lord against us,
that it is set in the light of his conscience, and that he will judge us for it,
the throne of grace gives assurance this shall not be. When he offers
himself to us upon a throne of grace, he makes it evident he is not willing
to judge his people for their sins ; he has no design to arraign, or condemn,
or punish them for past transgressions. If he intended this, he would shew
himself upon another throne ; not his mercy, but his judgment-seat. The
throne of grace is his mercy- seat, and that, I shewed you, signified that sin
was covered, hid from his sight ; so that he would not see it, nor take
notice of it as a judge. The mercy- seat (signifying Christ) was betwixt the
Lord and the condemning law, which bears witness of our sin and guilt.
That was hid in the ark and covered, which shewed the Lord on the mercy-
seat, and so on the throne of grace (shadowed out thereby) has found out a
way through Christ to cover our sins, i. e. to pardon them, Ps. Ixxxv. 1-3.
Oh, but though sin be covered, so as he will not take notice of it, to con
demn me for it hereafter, yet he may deal severely with me for it here ; I
may feel the effects of his wrath in grievous afflictions, I tremble at the
apprehension of that.
But when sin is covered and forgiven, the wrathful effects of it cease, as
the psalmist shews ; when their sin was forgiven, their captivity was brought
back, vers. 1, 2, and all wrath taken away. Though he may chastise whom
he pardons, yet not as a judge, to satisfy law and justice, but as a father, out
of love and grace. The throne of grace ensures this ; no afflictions for
sin come from thence, but such as, whatever they seem to be, will really
prove to be acts of grace, i. e. of love and mercy, not of enmity or penal
wrath. Believers may be hereby assured their pardon will be both free
and full : free, because it is of grace ; and full, because from grace in its ex
altation, when it has the throne.
(2.) In wants and necessities this assures us of supply. We come to the
throne of grace for all we want, whether it concern soul or body, and be
confident we shall have it ; and confident because it is a throne of grace we
come to. For he that sits upon the throne can supply all our wants. The
throne signifies he has all things in his power, and at his disposing. There
is no doubt but this great King can supply the poorest body, the poorest
soul that belongs to him. And that he is ready to do it, we may be sure,
because it is a throne of grace where he offers himself, and to which we are
r
HEB. IV. 16.] THE THRONE OP GRACE. 129
invited. This declares him gracious, ready to supply our necessities, and
that freely. Rev. vii. 15, 16 ; by hunger and thirst, all wants whatever are
signified. Here is assurance that all wants shall be supplied, and the ground
of it expressed, ver. 16. The throne of God, through the Lamb in the
midst of it, becomes a throne of grace ; hence flow all supplies to the people
of Christ, in heaven and on earth. They shall not hunger, the Lamb in the
midst of the throne, he feeds them ; they shall not thirst, he leads them to
living fountains. Here is a free, a full, a lasting and continuing supply, as
from a fountain that runs freely, that affords not drops ar draughts, but
streams, many streams, and that continually. It is not a vessel or a cistern,
but a fountain, a spring ; a spring that is never dry, a living fountain ; till
this fail, we can never want supplies.
Obj. Oh, but do not we see many of those in want who come before this
throne ?
Ans. You may see many things that they have not, but nothing that they
want. They that have all that is good for them, though there be many
things which they have not, yet properly they want nothing. Want is
something to be complained of; but none in reason can complain because
he is without that which is not good for him ; he wants it not, unless it may
be said he wants a calamity, that which would be bad for him ; that is such a
want of which none but a madman would have a supply. The people of
Christ may have all that they want, because they may have all that is good ;
the throne of grace makes them sure of this. There the Lord sets forth
himself as infinitely gracious, and so ready to make good all that he has
graciously promised, and he has promised all that is good, Ps. xxxiv. 9, 10,
and Ixxxiv. 11.
Obj. But I cannot think but such a thing which I have not would be
good for me.
Ans. The question here is, Whether the Lord or thyself can best judge
what is good for thee ? yet methinks this should be no question.
(3.) In weakness, inward or outward, public or personal. Hence we are
encouraged to expect strength and assistance ; hence it comes,, even from the
mercy-seat, from the throne of grace : Ps. xx. 2, ' Send thee help from the
sanctuary.' Why from the sanctuary, but because the Lord presented him
self there as upon the mercy-seat ? The sanctuary was in Zion, the mercy-
seat was in the sanctuary, the Lord was in the mercy-seat, he would have
himself set forth as residing there. Herein they pray, and pray in faith, for
help and strength.
Thou wantest strength to subdue corruption, to resist temptation, to over
come the world, to master self, to bear the cross, to perform hard duties, to
improve ordinances and gracious opportunities, to walk exemplarily, to live
serviceably, to persevere thus doing. Alas ! says the soul, sensible of its
own weaknesses, where shall I have strength for all this ? Where ? why at
the throne. If he that sits on the throne will strengthen and assist thee,
nothing will be too hard for thee, Phil. iv. 13. And he is ready to do it, for
he that has all power, as being upon the throne, is all gracious, as being upon
the throne of grace.
Then as to the public, where shall there be help, when all seems running
to ruin, when the interest of Christ seems sinking in all countries round
about us, where it is not sunk already ; when it is sinking in the midst
of us ? What help can stay it, or be any support to it, when we see it
pushed headlong ? What strength can raise it, when it seems so low, so
like to be buried, beyond hopes of a resurrection ; when all that look
VOL. III. I
130 OF COMING BOLDLY UNTO [HEB. IV. 1C.
about them, and have a due sense of such concerns, find their hearts failing
them for fear, and for ' looking after those things that are coming on the
earth,' Luke xxi. 26 ; when they say with trembling hearts, By whom
shall Jacob arise, for he is small ? What help or strength shall secure the
gospel, and the interest of Christ (which depends on it) to these parts of the
world, ready to be over-run with antichristian darkness and violence ?
What hope in such circumstances that seem hopeless ? Why, this : the
Lord reigns, he has the throne still ; there is help and strength enough
there. Oh, but what is that to those who have utterly disobliged him, who
have forfeited the gospel, as much as any that ever lost it ? Why, the Lord
here shews himself gracious, and who knows but the unworthiest may find
him so ? As it is a throne of power, so a throne of grace we come to ; and
grace acts freely, and may appear for the relief of those who have no reason
from themselves to look for any such thing. If the throne of grace were
duly plied by those who have interest there, there might be hope concerning
this thing ; there, and there only, is help to be found in such a time of
need. There is no need so great, but help for it may be had at this throne;
none so unworthy but may meet with it freely, for it is a throne of grace.
(4.) In fears and dangers, here you may have security, Ps. xxvii. 5, Ps.
xxxi. 20. The. secret of the tabernacle was the holy of holies, the place of
the mercy-seat. And this is called the secret of his presence, because he
exhibited his presence on the mercy-seat. Thus David was confident to be
secured, as if he had been hid with God, as if he had been covered with the
wings of the cherubims, which overshadowed the mercy-seat, and so made
it the secret of the divine presence. To come to the throne of grace is the
way to get into the secret of the Lord's presence. For any to assault you
there will be to offer violence to the throne of (rod ; he that sits upon the
throne will never endure it. If you take sanctuary here, you are safe. You
are invited to come, to fly to it in time of danger. He that offers his own
throne for a sanctuary will not suffer it to be violated. He that touches you
there touches the apple of his eye, for it is the secret of his face. So the
words signify which are translated the secret of his presence, Ps. xxxi. 20,
"pa ino, the secret or covering of thy countenance. What will become of
those who will venture to strike at the face of God ? How safe are they
that are hid under this covering, who are secured in the secret of his
countenance ! This is the security which the throne of grace offers you.
The horns of the altar were nothing to such a sanctuary. Joab was plucked
from thence, but none can reach you here. It is the throne of God, he can
secure you ; and a throne of grace, he will do it. It was the ground of that
confidence, Ps. xxvii.
(5.) In troubles and calamities this is the surest way to deliverance. In
the great calamity and desolation of the church, lamented Ps. Ixxx., she
applies herself to the Lord as dwelling on the mercy-seat, ver. 1, 2. So did
Hezekiah, when he and all the people of God were in great distress, ready
to be overcome and ruined by Sennacherib : 2 Kings xix. 15, ' Thou residest
on the mercy-seat,' &c. The throne of grace is now our mercy-seat, there
we may be sure to find deliverance, tuxaigov (3oqdsia,ii, ' relief in season ;'
deliverance whenever it will be, as soon as ever it is seasonable. Oh but
we may stay long first, have not many done so ? You shall stay no longer
for it than yourselves desire, for you will not desire it till it be good; audit
will not be good till it be seasonable. If it come too soon, it is as bad as if
it come too late. It is never good, never desirable, but when it is in season ;
and when it will be seasonable, the throne of grace in the text assures you
of it. Whenever deliverance will be a mercy, whenever it will be an act of
HEB. IV. 16.] THE THRONE OF GRACE. 131
grace, you shall have it assuredly ; and it is madness to wish it before. The
text bids you be confident of it ; anything that is mercy, you may find ;
whatever will be an act of grace, you may obtain. You may be sure of it,
because it is a throne of grace you come to, Ps. Ivii. 1, Ixiii. 4.
I might add many other particulars. In straits and perplexities you may
have direction here, as from an oracle ; in grievances you may have ease
and support : what sweeter and stronger support than the throne of grace ?
In desertion and despondency, you may have comfort ; it is from this throne
the Lord will shew himself so gracious as to wipe all tears from his people's
eyes, Rev. vii. 17. In distance and estrangement from God, by coming to
his throne you get near him, Ps. xci. 1.
2. The next thing propounded is to shew how all discouragements to faith
may be hereby removed. And indeed there is scarce anything that tends to
discourage faith, or to puzzle it with doubts and fears, or to weaken it in
its actings and exercise, but may be hereby dispelled. There is no objection
that unbelief can make, or a distrustful heart suggest, but may be taken off
by eyeing God as represented on the throne of grace, and viewing those per
fections and excellencies which he holds forth to us in this posture. To
instance in some particulars.
(1.) The difficulty of what we need, of what we would have, sometimes
puzzles faith. So it did not only, 2 Kings vii. 19, but in Moses, otherwise
strong in faith : Num. xi. 21, ' The people are six hundred thousand foot
men ; and thou hast said, I will give them flesh that they may eat a whole
month.' So it did in Martha : John xi. 39, ' By this time he stinketh, for
he hath been dead four days.' As though time might prescribe to the Lord,
or as if the grave would not deliver up one so long detained, at the word of
Christ's power. Faith often staggers here. How can such a danger, such
a calamity, be prevented ? How shall antichristianism, coming in upon these
parts of the world as a mighty flood, be stopped, when all things in view
threaten, all seem to conspire to make way for it. and no means visible to
divert it ? How can such an evil, hanging over person or family, be re
pelled ? How can such a loss be made up, such a relation, such a comfort?
How can such a lust be subdued, which I have been struggling so long with
to so little purpose ; that which is rooted in my temper and constitution,
and has revived so often when I have looked on it as subdued and sup
pressed ? What escape out of such a strait, when no way visible to escape,
no passage, no chink, to let out of it ? How shall the gospel, our liberties,
comforts, be secured to us, when no wisdom, no power of man, appears for
the effecting of it ?
Yea, but consider, the Lord appears here as a God almighty. So he did
on the mercy- seat, so he does on the throne of grace, as before. And is
anything too hard for God ? Is anything too difficult for him that sits on
the throne, to whom those things that seem utterly impossible to us are
things of greatest ease ? ' Is the Lord's hand shortened ? ' So he answers
Moses, Num. xi. 23.
What does the throne here mentioned signify ?
[1.] He rules and reigns over the world. All creatures, from the highest
to the lowest, are absolutely subject to him. He can order all the creatures
in the lower world, whatever is on the earth, or in the sea, or in the air ;
yea, the stars in the firmament, and all the angels in heaven, to do whatever
he pleases. He can bring them in altogether for the help of his servants,
will force the meanest of them rather than fail. If all the hosts of the lower
world were not sufficient, he has innumerable legions of angels, many and
many myriads of them at his beck. They are about his throne, and stand
132 OF COMING BOLDLY UNTO [HEB. IV. 16.
there as the attendants of this great King, ready to receive his orders, and
to execute them in the behalf of his people, the weakest of them, the little
ones, Mat. xviii. 10. What cannot he do for you, whose throne declares
that he can raise all the powers of the world to do his pleasure ?
[2.J But there is no need of all this. Since he has the throne, he can
empower any one thing to do for you whatever you need ; since he has the
throne, he has the power, all power is at his disposing. He is the God, the
king of power. Since the kingdom is his (which a throne signifies), the power
is his, 1 Chron. xxix. 11, Mat. vi. 13, Rev. v. 13. All creatures ascribe all
power to him that is on the throne. And he that has dispersed this power
unto several creatures, he can unite it all in one ; or as much of it in any
one as will be enough for your relief, whatever your case be. He can con
vey power into any ordinance to comfort, quicken, or strengthen you ; so as
you may prevail against any lust, resist any temptation, bear any cross what
soever. He can enable any creature to supply any want, make up any loss
or breach, even such as you are apt to think can never be repaired. He can
empower any instrument, how crooked, or weak, or broken, or insufficient
soever it seem, to do that for you which you see no means or instruments
able to do. He has the throne, the power is his ; he can dispose of it as
he pleases ; he can convey so much of it into anything as will serve your
turn, and answer your need, whatever it be.
[3.] If thgre were no creature, no instrument in the world to help, yet
would you not be at a loss in time of need ; for he that is on the throne
could do it alone. He can do all that ever you need, without any means or
instruments. His bare word is sufficient, all-sufficient, for it, whatever it
be, how great, how difficult, how impossible soever it seem. Such a power
there is even in the word of the great King, Ps. xliv. 4. There needs no
more to deliver you, to deliver his people anywhere, how deep soever plunged ;
but only the command of him that sits on the throne. If the gospel, the
interests of Christ, in these parts of the world, and the dear concerns of our
souls, and the souls of posterity, were all as dry bones, in a more forlorn
and hopeless condition than they are, he could make all live with a word.
He that is our king, that sits upon the throne, can command life into that
which seems as far from living as a dry bone. While he keeps the throne,
it is a senseless heart that fails through distrust of power, even when all
visible power and help fails.
(2.) Some may say, The Lord is able enough ; I do not doubt of his
power ; but is he willing to help, to strengthen, to deliver me from inward
or outward dangers ? Here faith is often at a stand : Mat. viii. 2, ' If thou
wilt, thou canst make me clean.' The leper did not question Christ's power
to cleanse him, but his willingness. Many who believe his power, yet ques
tion his will. Here it usually sticks : Is he willing ?
Why, yes. The Lord upon the mercy-seat appeared as a God of mercy. And
what is mercy, but a willingness, a readiness to pity and help. When will
the Lord shew mercy, if not here, if not now, when he exhibits himself as
on the mercy-seat ? When the Lord offers himself on a throne of grace,
this gives assurance that grace is then to be found. He bids us now come
with confidence to find grace ; and when he bids us be confident, can there
be any doubt that he will fail us ? Will he let those whom he bids trust
in him for this thing be ashamed and miss of it ? An ingenuous man will
not do so, much less the gracious God. Upon this throne he appears gra
cious in a solemn, a glorious manner. He will not frustrate the expectation
that such an appearance, such a manifestation of himself, raises. It is not
for his honour to defeat those hopes that himself hereby excites and encour-
HEB. IV. 16.] THE THRONE OF GRACE. 133
ages in such a manner. It would be a blot, a great disparagement to this
throne, if it should not prove what himself styles it. His throne is a pledge
that he is willing. You have a pledge no less considerable than the throne
of God to assure you that you shall find him gracious ; and to be gracious,
is to be freely willing.
(3.) It is true, you may say, the Lord is gracious and merciful, and so
he may be willing to help and pity others, and freely so ; but how does it
appear that he is willing to do it for me ? Faith is here often at a stand.
Why, consider the Lord on the mercy-seat, and so on the throne of grace,
is a God under promise, as I shewed before. And promises are for particu
lar application ; they speak the Lord willing to do this, and the other ; and,
in a word, whatever thou needest, whatsoever is good to thee ; they offer all
the great and precious things which are the contents of these great and pre
cious promises to thee in particular.
To go no further, the words of the text, though propounded in form of an
exhortation, yet they are indeed a promise virtually, and so to all effects and
purposes, as many other expressions are in Scripture, so that a great part of
Scripture are promises in effect, though not so taken notice of. This here
may be resolved (as there is good ground to resolve it) into this form : Those
that come to the throne of grace shall find mercy, &c. And then, you see,
it is a most gracious promise ; and to whom is it made ? To the people of
Christ that are in need ; and so it belongs to thee if thou pertain to Christ,
and art in need. If it be a time of need with thee, either as to inward or
outward state, here is mercy and grace for thee in particular ; thou hast a
promise of it, which thou mayest apply particularly to thyself.
(4.) Oh, but though I may apply this or that promise, yet there are many
promises that I think are not fit or proper, or intended for me. Many seem
particular to some eminent saints, and divers of them were made upon special"
occasions, which restrains them from me ; and, which concerns the matter
before us, those in particular which were made to Moses and his successors,
touching the Lord's meeting them, and communing with them from the
mercy-seat. And this in the text, it is for those that can come with confi
dence and assurance.
In answer to this, consider : the Lord upon the mercy-seat, or the throne
of grace, appears a God in covenant, as I shewed in the application. Now,
all the promises are but several articles of that covenant. He that is in
covenant with God is included in all the articles of it ; every promise belongs
to him, so far as his condition makes him capable, and requires it. The
Lord upon the throne of grace is a God to us in Christ. Now, in Christ all
the promises are yea and amen. He being the mediator of this covenant, and
all the promises being ratified and confirmed by his blood, they are yea and
amen in him ; and that constantly ; not yea to his people formerly and nay
to his people now, but yea always. And they are all so in Christ, 2 Cor. i. 20,
true and firm. The covenant is as a cluster of grapes, the several promises
are as particular grapes in that cluster, Christ is as the branch or stalk that
holds them all. He that lays hold on Christ hath the stalk in his hand, and
so holds the whole cluster, and every particular grape. If Christ be thine,
thou hast laid hold on the covenant ; the whole cluster of promises is in
thine hand.
The Lord here offers grace and mercy ; he is upon the throne for this
purpose. It is therefore called a throne of grace. Now, he who has
grace and mercy offered has all the promises made over to him ; for
mercy and grace is the sum of them all ; all that they contain or hold forth
is mercy or grace.
184 OF COMING BOLDLY UNTO [HEB. IV. 16.
And as for promises made upon special occasion, we find the Holy Ghost
applying them to others afterward, upon occasions far differing from those
upon which they were first made, e. g. that promise, Josh. i. 5, 'I will not
fail thee nor forsake thee.' It was made to Joshua in particular, and upon
a special occasion, when he was going to conquer Canaan, and to get posses
sion of another land. And yet this the Holy Ghost applies to the faithful
in common, and that as a motive to be contented with their present condition
and enjoyments ; an occasion very different, if not opposite, to that which
was its first rise, Heb. xiii. 5.
If we be not in the same circumstances with Moses, when the Lord made
those promises to him, there may be some circumstantial difference as to the
performing of them to us, but the substance of them will be made good to
his people in all ages. Though he will not speak to his servants now, and
commune with them now in an audible voice, as he did with Moses from the
mercy-seat, yet he will meet his people at the throne of grace, and admit them
to communion with him, and give them divine answers in a way suitable to
gospel times ; and for this may these promises now be made use of.
(5.) Oh, but I fear I want the condition of the promise, and then what
encouragement can there be for me to apply the promise for this ? I intend no
encouragement but for believers ; for it is faith that the text leads me to en
courage ; and where there is faith, here is great encouragement, though there
be great weaknesses and defects as to other qualifications. For when the high
priest appeared before the Lord, presenting himself upon the mercy-seat, what
was he required to bring into the most holy place ? Why, only incense and the
blood of sprinkling, Lev. xvi. 12—14. These signified the intercession and
satisfaction of Christ. Now, these are already prepared to thy hand, and
held forth to thee by the throne of grace ; for by virtue hereof it is a
throne of grace. If, therefore, faith lay hold on these, that will give thee
access to the mercy-seat, and to Jesus the mediator of the new covenant ; to
the covenant of promise, and to all the promises of the covenant ; and to him
who is upon the throne of grace, as a God in covenant.
(6.) Oh, but if I have faith, it is very weak ; so weak as I know not
whether it be alive in me ; I doubt whether it have a being there. And
it is a strong faith that the text calls for, such as is strengthened into
confidence, and rises up to assurance. Those that are to come are such as
can come boldly.
The apostle does not say that none may come before this throne but those
that can come with assurance and confidence. But the design of this ex
pression is to shew that all the people of Christ, even the poorest weaklings,
such whose faith is weakest, have encouragement to come boldly. Here is
enough in this representation to strengthen the weak hands and the feeble
knees, to put spirits and strength into a fainting, a languishing faith; enough
to quash its fears, satisfy its doubts, scatter all jealousies, and support it in its
tremblings. So that here is no reason at all to stay away, because you are
weak ; but the rather to come, that you may be strong in faith ; for the
throne of grace offers grace and mercy, is a ground of assured hope that
you may obtain mercy, &c. Now, what is the property, the office of mercy,
but to pity weaknesses and relieve them ? And what does grace import, but
that the Lord upon this throne will do it freely ? If it were not so,
grace were no grace ; it would be a throne of something else, not of grace.
Both grace and mercy are for help, says the text, and for help in time of
need ; and so they are most for those who are in most need. And those who
are weakest are in most need ; and therefore weaklings have as much en
couragement as any to come boldly. Mercy and grace is as much designed
HEB. IV. 16.J THE THRONE OF GRACE. 135
for thee as (if not more for thee than) any, and offered here to answer all
thy needs, supply defects, strengthen thee in weaknesses, and out of weak
nesses to make thee strong.
(7.) Oh but I have more to discourage me than mere weakness ! I have
sinned, I have disobliged the Lord who sits upon the throne, and have dealt
too unfaithfully in the covenant.
I suppose thou dost not allow thyself in any evil way, in any known sin ;
thou bewailest thy proneness to sin ; thou watchest and resistest, and strivest
against it. If this be thy case, here wants not encouragement ; sin in such
circumstances does not disoblige the Lord, so as he will not remember his
covenant. Remember what I said in the opening of the point in hand. The
Lord is upon the mercy-seat; and consequently, as upon the throne of grace,
is a God reconciled, a God pardoning sin, covering it out of his sight. Christ,
the covering, the mercy-seat, is interposed betwixt him and the condemn
ing, the accusing law, to hide sin and guilt from his eye. As he is upon the
throne of grace, he ' sees no iniquity in Jacob,' &c ; he will not take notice
of it so as to be disobliged. The Lamb is said to be ' in the midst of the
throne,' Rev. v. 6, and vii. 17. It is through him that it is a throne of
grace, and it is that Lamb that takes away the sin ; so that coming to the-
throne of grace, there you may see the Lamb in the midst of it, and so may
conclude sin taken away. It is gone, it cannot disannul the covenant. You
may see that in the throne of grace, which declares the Lord has taken a
course to make the covenant everlasting ; though it be made with sinners, the
mediation and interposal of Christ, who is in the midst of the throne, will
secure it.
(8.) But the Lord is long ere he perform his promise. I want help, and
it comes not. I cry unto him for it, and he answers not. He delays ; my
soul fails in waiting for him.
Ans. There may be mistakes here. Either he performs his promise and
answers your desires, and you observe it not, or else it is not best for you
that he should do it yet. The throne of grace holds forth ground of assur
ance that you shall have help as soon as you can reasonably desire it (and
what would you have more ?). You cannot reasonably desire it but when it
will be best for you ; it will not be best for you but when it is seasonable,
and when it is seasonable you are here assured of it. This is expressly in
the text ; coming to the throne you shall obtain mercy, and find grace for
seasonable help, tig tvxaigov J3ori6etav, for help when it is seasonable. It is
not good till then, and so till then you cannot in reason desire it. As soon
as the finding of it will be a mercy, as soon as the obtaining of it will be an
act of grace (and before, it cannot be in season, it is not to be desired). ' He
that shall come will come, and will not tarry ;' he will not stay one jot
longer. His posture upon the mercy- seat (to which the throne of grace
answers) signifies all speed and celerity, when the wisdom of him who
charges the angels with folly can see fit and good for you. He was upon
the mercy-seat as his chariot ; there he was presented as sitting between the
cherubims. The word Cherub is most probably derived from Rechab, a
chariot. That of the psalmist refers to this representation : Ps. Ixxxvi. 17,
' The chariots of God are twenty thousand, thousands of angels multiplied.'
The two cherubims upon the mercy- seat were an emblem of these two
myriads. ' The Lord is among them ; as in Sinai, so in the holy place.'
These signified his special presence in both. Here he sets forth himself as
on a throne, or in a chariot. It is called the ' chariot of the cherubims,'
1 Chron. xxviii. 18. The Lord will be as quick and speedy in bringing
help to his people when it is good and seasonable and desirable, as if he
136 OF COMING BOLDLY UNTO [HfiB. IV. 16.
came in a chariot drawn with cherubims, Ps. xviii. 10 ; and this chariot is
swifter than the wings of the wind. So he came for David's deliverance ;
so he will come for yours when it is seasonable. You cannot desire it
sooner, unless you would have it before it be good, before it is to be desired.
3. The last thing propounded is to shew what positive supports are
hereby offered to our faith. Having set before you how our eyeing the
Lord as on the mercy-seat, as on the throne of grace, serves to remove
all discouragements that faith may meet with, I shall now let you see
positively how the Lord, thus represented to us, affords all encouragement
that is requisite to strengthen and support our faith in all addresses.
The Lord here shews himself both able and willing to be unto his people
whatever they can desire, and to do for them whatever they need. And
where the Lord declares himself both able and willing, there faith hath
all >the encouragement that it can possibly have to strengthen and embolden
it. The Lord is not hindered or disabled by any of those defects which
may disable others from helping us, for he appears here as always present,
as unconceivably wise and infinitely powerful.
(1.) This may persuade us, assure us of his presence. I shewed you
in the explication how the Lord in the mercy-seat, and consequently on
the throne of grace, offers his presence to his people, and what a presence
it is that is here exhibited in divers particulars. Let me but add one
text wherein we have them all together, Ezek. xliii. 7.
[1.] Here is an intimate presence. He will be not near them or with
them only, but in them, in the midst of them.
[2.] A special presence. He will be in them, not only as he is in the
rest of the world, but in a more peculiar manner, with a gracious pre
sence, such as the mercy-seat held forth there and the throne of grace now ;
present in a way of mercy, in a gracious manner.
[3.] A glorious presence. He will be with them as on his throne, where
he appears in his glory and majesty. See ver. 5.
[4.J An all-sufficient presence. To secure them from what they fear, and
give what they desire. ' My holy name shall they no more defile.' His pre
sence shall keep them from sinning against him ; and that which keeps us
from sin secures us from all that is dreadful, for there is nothing dreadful
but sin and the effects of it. There will be no more effects of sin when they
no more defile his name ; and so far as they are kept from sin, so far the
way is open for all good things, all we can desire, for it is sin only that
stops the way and withholds good things from us.
[5.J A continuing presence. It is not, I will come to them, I will visit
them, I will stay with them for a while, but ' I will dwell with them.' That
denotes a settled, a constant abode. And ' dwell with them for ever.' Thus
will the Lord be present with his people when the place of his throne is
amongst them. Such a presence the throne of grace imports. It is true, the
Lord's throne is said to be in heaven, because his glory in a peculiar manner
appears there. But throne is a figurative expression, and denotes his reign
or empire ; and so, wherever the Lord reigns and rules, there is his throne,
Ps. ciii. 19, ' His kingdom ruleth over all.' He rules everywhere. His
throne is where his kingdom is, and that is, as over all, so within his people :
Luke xvii. 21, ' The kingdom of God is within you.' There is an intimate
presence. And as his throne is everywhere, so it is everywhere a throne of
grace to his people ; and so, wherever they are, they have his gracious pre
sence. And though he appear most glorious in heaven, yet wherever he is,
wherever his throne is, he is glorious ; so that, being in the midst of his
people, he is the glory in the midst of them. It is a glorious presence.
HEB. IV. 16.] THE THRONE OF GRACE. 137
And it will afford help in need ; all help that is needful, and that is as
much as we need desire ; help in season, and that is as good as we can
wish. So far it is an all-sufficient presence, and it will continue while his
grace continues, and that is for ever. It will be a throne of grace while
his grace and mercy endures, and this endures for ever.
So that upon the whole, there is not the least occasion of distrust or
doubt that we shall suffer by reason of his distance from us, that he will fail
us any moment by reason of his absence, since the throne of grace insures
his presence with his people, and such a presence as is most desirable.
(2.) This may persuade us of his wisdom ; for from the mercy-seat did
the Lord manifiest his infinite wisdom by giving them a resolution of their
greatest difficulties, such as were too hard for any created understanding.
Here they asked counsel of the Lord, and he answered them according to the
judgment of Urim : Num. xxvii. 21, ' Before the Lord,' i. e. with their faces
towards him, as presenting himself on the mercy-seat ; for when they were
to ask counsel, the priest, putting on the breast-plate of Urim and Thummim,
set his face towards the mercy-seat, and the Lord from thence gave him an
swers, either by an audible voice or by secret inspiration, which answers when
the priest had declared to the people, the stones and letters in the breast
plate shined (as is conceived) with some extraordinary lustre and brightness.
and thereby the people had assurance that the answer was from the Lord.
And the priest being herein a type of Christ, who carries his people in his
heart before the Lord, as the priest did the names of the twelve tribes upon
his breast. To the brightness shining in the breast-plate that expression of
the apostle may have reference : 2 Cor. iv. 6, ' God, who commanded the
light to shine out of darkness, hath shined in our hearts, to give the light
of the knowledge of the glory of God, in the face of Jesus Christ.' How
ever, in this representation of the Lord upon a throne of grace, the light of
the glorious knowledge of God does appear shining in the face of Christ,
with a brighter and more conspicuous lustre. Here we may see with open
face, without any veil interposed, without any shadow of obscure types, that
ToXuTTo/jc/Xbs ffopia., as the apostle calls it, Eph. iii. 10, that admirable variety
of infinitely wise contrivances and dispensations for the saving of Jew and
gentile, the depths of which the angels cannot sound, though they do their
endeavour, diving into it with earnest desire of fuller discoveries, and great
admiration of what they see.
Here he shews men and angels that his wisdom has found out a way to
reconcile justice and mercy, through the mediation and interposal of Christ,
the Lamb that is in the midst of the throne. Here we have a view of that
wisdom which could find out a way to shew mercy to sinners, when his justice
had condemned them, and was obliged to do severe execution upon them.
All the wisdom of men and angels could never have found out an expedient for
this difficulty ; they had been to seek (as we had been lost) eternally, if any
thing but infinite wisdom had been put upon this discovery. And is he not
able, in point of wisdom, to do anything, to do everything for us ; to find out
ways and means to relieve us in any case or exigent whatsoever, whose
wisdom could find out a way to do that which was too hard for the wisdom
of angels to discern how it could be done ?
(3.) This may persuade us of his power. Faith may hence grow confident
that he is not disabled, cannot fail his people, for want of power. For he
appears on the throne as one that has all power, which I made clear to you
before. Let me but add one expression, frequently used in Scripture, and
very pregnant for this purpose. The Lord's appearing from the mercy-seat,
for the help of his people, is expressed by shining : Ps. Ixxx. 1, ' Thou that
138 OF COMING BOLDLY UNTO [HEB. IV. 16.
dwellest on the mercy-seat, shine forth.' The greatest works that ever the
Lord did for his people are thus set forth. It is deliverance from the cap
tivity that they pray for here in these terms. And their deliverance out of
Egypt is thus expressed : Deut. xxxiii. 2, ' The Lord came from Sinai, and
rose up from Seir unto them ; he shined forth from mount Paran,' &c.
And the same expression is used with respect (as is probably conceived) to
the great work of redemption by Christ, Ps. 1. 2. The words in the original
run thus : From Sion, from the perfection of beauty, the Lord will shine.
As the Lord shined from the mercy-seat, which was seated in mount Sion,
and where the Lord most perfectly manifested his beauty or glory, so in
Sion the true light, the Messias, appeared, and from thence diffused the true
light of the gospel through the world. All the Lord's most signal works are
thus set forth by shining. And the Lord upon the throne of grace is repre
sented as shining ; for there he appears in the greatness and exaltation of
his grace and mercy ; and the lustre of these appearing is his shining forth,
his manifesting himself on the throne of grace, where the glory of his throne,
the beams of his majesty, are mercy and grace ; this is shining forth. And
by this expression, faith may discover how able he is, who sits upon the
throne, to do whatever we stand in need of. Hence it appears he can do all
things for the help of his people, easily, instantly, irresistibly, and advan
tageously. He is able to do anything, everything, for our relief.
[1.] Easily. Without any toil or trouble. It costs him no more pains
to do all you need or can desire, than it costs the sun to shine forth. He
can supply all wants, resolve all doubts, subdue all corruptions, secure from
all calamities, those which most threaten us, as easily as the sun can shine.
He can as easily scatter all your doubts, fears, dangers, lusts, as the sun can
scatter the thinnest cloud ; it is no more to him than shining forth.
He can as easily do all you can think or desire, as you can turn an eye,
or move a hand, or speak a word ; for with as much ease does the sun dart
forth his light and beams ; and it is no more for the Lord to put forth his
power, than to shine forth. If that which you desire would put the Lord to
any pains, or toil, or trouble, you might doubt whether it would be done ;
but here is the encouragement of faith, the Lord can do all with the greatest
ease ; let him but shine forth, and it is done.
[2.] Instantly. In a moment, in the twinkling of an eye, as soon as the
light diffuses itself through the air : Mat. xxiv. 27, ' As the lightning cometh
out of the east, and shineth even unto the west, so shall the coming of the
Son of man be.' The lightning is so quick in its motion, that it is in the
east and west at once, and in a moment. So quickly can the Lord do all
you can desire ; he can make the outgoings of his power like the goings
forth of the light ; let him but shine forth, and it is done. Those lusts that
yon have been wrestling and tugging with for many years, he can subdue in
a moment. Those doubts, obscurities, perplexities that have puzzled you so
long, and through which your understandings cannot make their way, he can
clear up in a moment. Those clouds of antichristian darkness that are
gathering thick about us, he can quickly scatter ; let him but shine forth, and
they will vanish. If what you need or desire would cost the Lord any expense,
or time, or prove tedious to him, you might doubt whether it would be done ;
but he can do all with as quick a motion as that of the light, all in an instant.
[8.] Irresistibly. Nothing can stop him or give him any impediment.
Men and devils can no more obstruct what his power is engaged in, than you
can hinder the sun from rising with your hand, or stop it from going forth in
its strength and lustre when it is risen. If the Lord could be hindered, faith
might be at a stand. But here is the encouragement of faith, he can do
. IV. 16.] THE THRONE OF GRACE. 139
what you would have him, irresistibly, and break through all impediments,
as the light passes through the clear air, without the least stop or stay.
[4.J Advantageously. Without any loss or prejudice to himself; nay,
with advantage as to his own glory. The sun loses nothing by shining forth ;
nay, the more it shines, the more does it display its beauty and glory. The
Lord loses nothing by employing his power for his people ; nay, the more
he puts it forth, the more glorious he appears. When the sun goes forth in
its full strength, it goes forth in the brightness of its glory ; so when the
Lord puts forth the greatness of his power for his people, he shines forth in
the brightness of his glory. If the Lord suffered any loss, or prejudice, or
disadvantage, by doing for you what you stand in need of, you might doubt that
it would not be done ; but this is faith's encouragement, the Lord gains glory
by employing his power for you ; the more he doth, the more his glory shines
forth. His appearing for you from between the cherubims is a shining forth.
So you see that faith may here discern that the Lord is able, and thus
able, to do whatever you need or desire. And that is one of the two prin
cipal supports and encouragements that faith has in all its actings. Now if
we may be assured that he is willing too, then faith has all the encourage
ment that we can wish. And herein, in the
Second place, we may be persuaded that he is willing likewise. When
faith can have assurance that the Lord is not only able, but willing to help
in time of need, to give all relief that is needful, then there is no place left
for the least distrustful fears or doubts. Faith, by these two supports, may
raise itself up to the height of confidence ; and so may come boldly to the
throne of grace, without any question or scruple, but that whatever is needful
or desirable will be obtained, will be granted by him who sits upon the throne.
If the Lord be both able and willing to vouchsafe it, there is nothing ima
ginable can hinder it. Now the Lord, as offering himself to us on the throne
of grace, appears willing ; and faith has from hence sufficient ground to
conclude he is so. I shall endeavour to discover this, both positively and
comparatively. That this shews him positively willing, I have hinted some
thing before ; but now take it more fully and distinctly in these particulars.
1. He appears to be willing when he appears on the throne of grace. His
manifesting himself there is a glorious appearance of his willingness. And
will he appear to be what he is not ? He is far from being like deceitful
men ; he will not delude us with vain shows, such as have no reality answer
ing them. He would never seem willing, if he were not so indeed. All that
the psalmist desired for the support of his faith was ' a token for good,'
Ps. Ixxxvi. 17. Here is a token for good ; the throne of grace is a sign, a
glorious signification, that he is willing to do us all the good, to give us all
the help we stand in need of.
2. He bids us be confident when we come to the throne of grace ; he
would have us come boldly. Now he would not bid us do this if we had no
ground for it ; he would not encourage us unto a rash and groundless -con
fidence. But we have no ground for it to come with boldness and confidence,
if he be not willing to let us have what we come for. Would he bid us be
confident of help from him, if he were not willing to let us have it ? He will
not so abuse poor creatures ; he is infinitely further from it than the best of
men. An honest, ingenuous man would never bid us be confident in him,
come boldly to him, for that which he has no mind, no will to do, which he
never means to do for us. And can we think the Lord would do it ? He
raises our confidence by offering himself on a throne of grace ; and will he
dash that which himself raises, and make that ashamed which himself
encourageth ? Will he bid us come boldly, and then send us away disap-
140 OF COMING BOLDLY UNTO [HEB. IV. 16.
pointed ? What would you think of a man like yourselves that should serve
you so ? Such unworthy thoughts you must have of him who sits on the
throne, if this do not persuade you of his willingness. However men may
serve us, those that trust in the Lord shall not be ashamed, never disap
pointed, Prov. x. 25. But they would be disappointed, and sent away with
shame from the throne of grace, if they should not find the Lord willing to
do that which he encourages them to trust him for.
8. His honour is engaged. It is the glory of his throne, that it is a throne
of grace. It would not be a throne of grace, nor would he that sits on it be
gracious, if he were not willing to do his people good, to help them when it
is good, when needful. So that you have the throne of God, the glory of him
who thus represents himself, engaged for his willingness. What greater en
gagement can you wish, or possibly have, than the throne of God ? Can
you have any security more considerable than heaven or earth ? Can you
have anything greater for your assurance herein than the throne of God,
the glory of the Most High ? This you have here in the text, and what
need you more ? What greater security can you have, since the Lord engages
his own throne ? If a man should engage his whole estate that he would be
willing to help you, you would not doubt but he would be willing to do it.
And will you doubt of the Lord's willingness when his throne is engaged for it ?
4. He appears here as a God of mercy and grace, as I shewed you in the
explication, and it is express in the text. And to be a God of grace and
mercy, is to be a God willing to do good freely, willing to help in time of
need. He is essentially merciful and gracious, and so essentially willing to
do his people good. It is his nature, and here he displays it ; it shines forth
from the throne of grace. Now may faith say, Though I have deserved that
the Lord should deny me, yet he cannot deny himself; though he has just
reason to cast me off, yet he cannot lay aside his own nature and goodness ;
and that inclines him to be willing, freely willing.
5. He appears here in a willing posture. He is here upon the throne of
grace, upon the mercy-seat : and why represented in such a posture, but to
signify he is ready for acts of grace and mercy ? We may now find grace,
and obtain mercy. And what is mercy, but a willingness to pity and relieve ?
And what is grace, but a willingness to do it freely, a free willingness ?
That which, is the mercy-seat in the Old Testament, is the throne of grace in
the New Testament. And this throne is established for ever, he is willing,
and freely willing for ever, to do his people good, to help and relieve in need.
The golden sceptre will be always held forth, while the Lord is on this throne ;
and as the throne, so the sceptre is an everlasting sceptre. The Lord shews
himself always willing that his people should have access to him ; yet never
willing that they should go out of his presence sad and dejected, as though
they could not obtain mercy, &c. This throne is established in mercy, Isa.
xvi. 5. That of Solomon may be applied to it, Prov. xx. 28, ' His throne
is upholden by mercy.' The Lord would have no throne, no kingdom
amongst his people, were it not upheld by mercy, were he not willing to
pity and help. You may as well doubt whether the Lord will still have a
mercy-seat, whether he will still have a throne or no ; as doubt whether he
be willing to help in time of need. You may as well say that now there is
no mercy-seat, no throne of grace, i. e. that Christ is not in heaven, that you
have no mediator there, that the Lamb is not in the midst of the throne ; as
that the Lord is unwilling to hear and help.
6. He here shews that he has given us Christ, and thereby assures us
that he cannot be unwilling to give us anything. The Lord had not set
forth himself to us on the throne of grace, but that he had set forth Christ
. IV. 16.] THE THEONE OF GRACE. 141
to be a propitiation, through faith in his blood, Rom. iii. 25. We have now
no /Xatrnjp/oti, no mercy- seat but Christ. That under the law was but a
shadow of him. Christ was then hid in that shadow, but now set forth.
Now not typified as to be given hereafter, but actually exhibited as given
already. He has actually shed his blood for this purpose, that through his
mediation the Lord might be propitious, merciful, willing to relieve us
under all our guilt, and help in all our needs. It is through the Lamb in
the midst of the throne, the Lamb slain, that the throne of God is to us a
throne of grace. It is so through him who was slain, who was given for this
end. Now he that was willing to give us Christ (as the throne of grace
manifests he has already given him), assures us hereby, that he is freely
willing to give all, Rom. viii. 32.
7. He appears here under obligations to be willing. The Lord on the
throne of grace represents himself to us as a God under promise, a God in
covenant, as I shewed in opening the point. Now what are the promises,
but declarations what the Lord is willing to do for his people ; gracious ex
pressions of his willingness to do us all the good we need or can desire ?
Let me add, that the Hebrew doctors express a proselyte's or convert's enter
ing into covenant with God, by being gathered under the wings of the divine
presence. And the Lord's appearing on the mercy-seat, shadowed with the
win^s of the cherubims, they called peculiarly nJ'OfcJ', the divine presence.
To enter into covenant with God, is to be gathered under these wings. To
which some conceive that expression of Christ has reference, Mat. xxiii. he
would have 'gathered them under his wings,' i.e. he would have brought
them into the new covenant. The Lord upon the mercy- seat, and so on the
throne of grace, appears as a God in covenant. Now what are the contents
of this covenant but sure mercies, Acts xiii. 84 ; mercies insured to believers
through Christ; acts of grace and favour made sure by an everlasting covenant?
The Lord hereby shews himself obliged to be everlastingly willing to help in
time of need. He is as surely willing, as he is sure to be true and faithful, as
he is sure to be like himself, as he is sure not to deal falsely in the covenant.
8. He appears here as having removed all impediments that might hinder
him from being willing. For what can hinder, but either incensed justice,
or the condemning law, or the provokings of sin ? But the Lord, as offer-
inw himself on the throne of grace, shews that he has taken a course that
no°ne of these shall be any impediment to him.
Not incensed justice, for the Lord here shews himself upon the propitia
tory. He is now propitious, as one reconciled, and that shews that wrath is
appeased and justice satisfied.
Not the accusing law : for the mercy-seat is betwixt the Lord and the
condemning law ; the accusations of the law are all silenced through the
mediation of Christ, the pleadings of the law will not be heard or admitted
at this throne.
Not the provokiugs of sin : for here sin is covered. This is a throne for
pardons and free forgivenesses.
So that nothing is left to hinder him from being willing. And if the Lord
appears willing, bids us be confident of it, shews himself in a willing posture,
and his promise, his honour, his throne, his Son, engage him, and there be
nothing to hinder him, what remains, but that believers should be con
fident of his readiness, his willingness, to hear and help, to pity and relieve,
and give them all their heart's desire ? What remains, but to ' come
boldly,' &c.
Thus it is manifest positively that the Lord is willing. Let me shew it
comparatively also, but very briefly.
142 OF COMING TO THE THRONE OF GRACE. [HfiB. IV. 16.
1. He shews himself more willing than he did of old under the law ; yet
then his people found him ready to help, relieve, supply. He shews it now
more openly on the throne of grace ; whereas in the mercy- seat it was but
held forth obscurely, as in a shadow, a typical and mysterious representa
tion : now there [is no veil interposed, now we may with open face behold
the Lord's good-will towards men, shining in the face of Christ. This
he shews continually on the throne of grace, to which all may hare access
every moment ; whereas the people were admitted to the mercy- seat, only
in the high priest, and that but once a year. The blood and incense, with
out which the mercy-seat was not to be approached, did but shadow forth
the sufferings and intercession of Christ, and these are now not prefigured,
but really exhibited. The throne of grace is now said to be the throne of
God and of the Lamb ; of the Lamb slain and already sacrificed, so he has
made satisfaction ; of the Lamb in the midst of the throne, there making
intercession. So that, though he appeared willing before, yet now he mani
fests it in a way which gives much more assurance to faith ; he shews it
clearly, fully, effectually, continually.
2. He is more willing to help us, than we are to help one another, than
those amongst us that are most so. The throne of grace shews us mercy
and grace upon the throne ; there this willingness appears in the highest
exaltation and glory, and so sets forth the Lord to be as much more willing
than we, to afford relief, as he is higher than we. As his other thoughts
are not as ours, so his thoughts of grace and mercy, for the relief and
supply of his people, and the ways wherein he is willing to help us, are far
above ours, even as the heavens are high above the earth, Isa. Iv. 9. Even
as his highest throne is above his footstool, Heb. viii. 1. Who more willing
to relieve a child in want or distress, than an affectionate father? yet that wjll-
ingness couies short of his : Luke xi. 13, ' If ye being evil know how to
give good gifts unto your children ; how much more shall your heavenly
Father give the Holy Spirit to them that ask him,' so Mat. vii. 11. The
gift of the Spirit is the sum of all good things ; it comprises spiritual light,
life, strength, treasures, comforts. And the Lord is much more willing to
give all these, than any Father to supply his child.
3. He is more willing to send help, than we to have it. This is unques
tionable in many cases, and those that are of most consequence to us, such
as concern our souls. He that will do most for our relief, is most willing to
help us ; but hereby it appears that he has done more this way for us than
we will do for ourselves. When we are loath to quit our own ease, to cross
our own humours and inclinations, for the advantage and relief of our souls,
he spared not his own Son for our sakes. It cost him more to relieve us in
our lost condition, than ten thousand worlds are worth. At such a rate was
he willing to appear for our help, when our state was otherwise helpless and
desperate. This the throne of grace sets before us. There we may see
Jesus, who by his blood has procured us access to it, and there sits on the
right hand of the throne, making intercession for us. Which of us are
willing to part with that for the interest of our own souls, which is as dear
to us as the Son of God was to the eternal Father ? His giving his Son for
us is a clear demonstration he is more willing to help us than we ourselves.
Nay, further, we are not willing to have relief till he makes us so ; and
he that makes us so is more so himself. He encourages us, he invites us
in the text, to come to the throne, that we may find grace to help. He uses
means to make us willing. A plain evidence that he is more willing than
we ; more willing that we should have help, than we are to have it.
OF CHRIST'S MAKING INTERCESSION.
To make intercession. — HEB. VII. 25.
THE offices of Christ, the great mediator betwixt God and man, are the
foundation of our hopes, and the springs of our comfort and happiness,
his priestly office particularly ; and of his priesthood there are two principal
acts : his satisfaction, by dying for sinners, and his intercession at the right
hand of God. Of the latter, I shall give you an account from the words
read.
The apostle, observing that the believing Hebrews were in danger to fall
from the profession of Christ, by being too passionately addicted unto the
Levitical ordinances, to secure them, he, through this epistle, sets before
them the glory of Christ, in his person and offices, and shews how infinitely
he transcends all that they affected and admired in the Levitical adminis
tration.
In this chapter he proves the excellency of Christ's priesthood above the
priesthood' under the law, by many arguments. Only at present take notice
of some from ver. 19. The law, and the priesthood under it, made nothing
perfect, made no perfect satisfaction for sin, nor purchase of salvation ; but
Christ, then hoped for, as better than those legal rites, being the end of and
thing signified by them, being brought in, did, by virtue of his priesthood,
make all perfect by perfect satisfaction and purchase. And by him we have
nearer access to God than was held forth in the legal administration. None
but the priests were then admitted into the holy place ; none but the high
priest into the holy of holies, the place of God's special presence on the
mercy-seat ; but now there is no veil betwixt us and the mercy-seat ; it was
rent to make our way, and all believers may have always access unto the
throne of grace, &c.
Ver. 20, 21. Christ's priesthood had a stronger confirmation. That
under the law stood but by positive institution, the Lord leaving himself a
liberty to change it when he pleased. But the priesthood of Christ is estab
lished by an oath, and rendered unchangeable for ever ; as unchangeable as
God himself, who cannot repent, as inviolable as the oath of God.
Ver. 22. Christ is the surety of a better testament, of a covenant made
up of better promises, Heb. viii. 6. The covenant of grace, in its adminis
tration under Christ, is more free, clear, full, extensive, and firm. Christ
is surety of the covenant, i. e. he obliged himself to see the articles and con
tents of the covenant made good, removing what might hinder, and provid-
144 OF CHRIST'S MAKING INTERCESSION. [HEB. VII. 25.
ing what might secure and promote the observance. In the same sense he
is called, Heb. xii. 24, not a mediator of supplication only, as the woman of
Tekoa, 2 Sam. xiv., but of satisfaction, as Paul, Philem. 18, 19. Such a
mediator is a surety, binds himself to satisfy for another.
Ver. 23, 24. The priesthood was defective, and very imperfect. The
priest, then, did need partners, one could not do all the work ; and succes
sors too, they could not live always. But Christ, our high priest, needs
neither partner nor successor ; he alone is sufficient for all the acts of his
office ; and he is so always, unchangeably ; he lives ever. Hence he infers,
ver. 25, sis r<> vravTt'kes.
1. Perfectly ; to remove whatever is an impediment to their salvation, and
vouchsafe whatever is requisite to make their happiness and salvation
complete.
2. Eternally, ver. 9, ' Because he ever lives.' He is able, but is he
willing ? Yes, that is evident by his intercession. Therefore, those that
turn from sin by repentance, and come unto God by faith in Christ, shall
certainly be saved to the utmost.
Obs. Christ always makes intercession for his people.
For this intercession of Christ, there is all sorts of evidence in Scripture,
by types, prophecies, and plain assertions.
That was typified under the law, by what the high priest is appointed to
do on the day of expiation, Levit. xvi. 11—15. A bullock and a goat was
appointed for sin-offerings ; they were to be sacrificed, and their blood shed
without, at the door of the tabernacle. Then Aaron was to take part of the
blood, and carry it with incense into the most holy place within the veil,
and there sprinkle it upon and before the mercy-seat. Now the slaying of
these sacrifices, and offering them without, at a distance from the holy place,
signified the death of Christ, wherein he offered himself to God a sacrifice
on earth for the expiation of his people's sins ; and the presenting of the
blood of those sacrifices in the most holy place, signified the intercession of
Christ in heaven ; and so the apostle applies it, Heb. ix. 12, 23. He entered
within the veil, i.e. into heaven; and there, by virtue of his own blood,
appears, i. e. intercedes, for us.
It is foretold by the prophet, Isa. liii., where, having given an account of
the sufferings and death of Christ (one main act of his priestly office, whereby
he made satisfaction to justice), so plainly and punctually, that it may seem
rather a relation of what was past, than a prophecy of what was to come ;
he concludes with the other part of that office, the intercession of Christ,
ver. 12.
It is plainly asserted in the New Testament, Rom. viii. 34, Heb. ix. 24 ;
how, and in what capacity he appears for us, the other apostle shews, 1 John
ii. 1,2. He appears as our advocate, to make our defence, to secure us
in judgment, to plead for us ; and his plea is grounded upon satisfac
tion, made by the sacrifice of himself for our expiation ; iXa,fffj,b$ is Suova
iXacrixri, a propitiatory sacrifice. Having offered himself as such a sacrifice,
sufficient to make atonement, he appears by its virtue to plead for, and ob
tain the effects of it ; which are no less than perfect salvation, as the text
comprises. For as he argues, Rom. v. 10, <ro>.Aw /aaXXoi', much more shall
we be saved, saved to the uttermost, by his life, i. e. by his living to make
intercession.
It is a matter of great consequence, you see, though not much (that I can
find) insisted on. Let me therefore endeavour to open it more fully and
clearly, by giving you some account of the nature, efficacy, and continuance
of this intercession.
HEB. VII. 25. J OF CHRIST'S MAKING INTERCESSION. 145
1. For the nature of it. In general, it is Christ's appearance in heaven
in behalf of his people ; as having on earth satisfied for them, done an I
suffered all things which were requisite on his part to be there accomplished
for their salvation, both for the removing of what might hinder it, and pur
chasing what might perfect it, and make it complete ; or a presenting of
himself, as having finished what was necessary on earth, for the saving of
them to the utmost.
More particularly, it includes these severals ; —
(1.) He appears in our nature, not only as God, but as man, 1 Tim. ii. 5.
While he is mediator, he is man. Now his intercession is a principal act
of his mediation. To intercede is to mediate. He did not cast off the
human nature when he left the earth, but carried it into heaven, and there
retains not only the soul, but the body of a man ; the same body as to the
substance, though freed from corruptible qualities, such as are inconsistent
with his glorious condition in the heavens. The same body which suffered,
which was buried, which rose again, the same ascended into heaven. The
same body that did bleed and die, that suffered and was made a sacrifice, he
presents in heaven. He appears with it, and thereby it is evident that he
appears for us, as Heb. ix. 24. He appears as one concerned for us, as one
[who] is bone of our bone, and flesh of our flesh. As he assumed our nature, and
took a human body for us, so he retains it in heaven, and appears there with
it for us. The apostle does not say he entered into heaven, to appear there
in glory and majesty, as if his appearance there had been for himself solely ;
but to appear in the presence of God for us. As he was born, and lived
and died for us, so he ascended into heaven, and appears in our nature at
the right hand of God for us. But how for us ?
(2.) He appears as our advocate, to present us and our cause unto God.
When Aaron was to enter the most holy place, to intercede for the people,
he was to bear the names of the twelve tribes upon his breast and shoulders,
Exod. xxviii. 12, 29. In that Aaron was to bear the names of the tribes,
may be signified that he was not to enter into the place of intercession in
his own name only, but in the names of all the people. So did Christ (typi
fied by the high priest, and so often called) appear in heaven, the place of his
intercession, not in his own name, but in the name and behalf of his people.
Aaron was to bear their names on his shoulder ; to denote, as is conceived,
that the high priest was to bear with their weaknesses and infirmities ; and
such an high priest is Christ represented, Heb. iv. 15.
Aaron was to bear the names of the tribes upon his breast, when he
appeared for them in the holy place ; to signify he was to have such care
and love for them as though they were in his heart. According to what the
apostle expresseth towards the Corinthians, 2 Cor. vii. 3, to be sure it is
thus with Christ ; he in appearing for his people as intercessor and advocate,
does as it were bear them on his breast ; presents them unto God as those
that are in his heart, to die and to live for them. He died to make satis
faction, and lives to make intercession for them ; he ever lives to appear as
their advocate, 1 John ii. 1 ; he states their cause before God as it now
stands, and represents it to him in the favourable and advantageous stale
and circumstances to which it is brought by his obedience and sufferings for
them. And so stated it cannot miscarry, when they come to trial before
God's tribunal ; they need fear no charge that can be brought against them,
no accusation of men or devils, they have such an advocate, as can answer,
and nonplus, and silence all. Some resemblance of this you may see, Zech.
iii. 1, 2; Joshua, a type of the church, is charged, accused by Satan;
VOL. III. K
116 OP CHRIST'S MAKING INTERCESSION. [HEB. VII. 25.
Christ, called the Lord here, by his intercession with the Father, pleads that,
instead of Joshua, his accuser may be rebuked and confounded, acquitting
and justifying the accused. No charge will have better success, which is
formed against those for whom Christ appears as advocate, Horn. viii. 34.
No charge can be fixed on his chosen people, not only because Christ died
and rose again, but because Christ appears at the right hand of God as their
advocate, to plead, &c.
(3.) He presents his death as suffered in our stead, his blood as shed for
us. The high priest (as was said) when he was to mediate for the people in
the most holy place, was to bring the blood of the sacrifice and present it
there ; he was not to enter without it, there was no interceding but by
virtue of it, Heb. ix. 7 ; so Christ by his own blood entered into heaven,
ver. 12, thereby to make intercession for transgressors. Indeed, his inter
cession is but the continued virtue of his blood, and therefore is described
by his presenting it, as the high priest did that of other sacrifices. Not
that Christ in heaven presents his blood out of his veins, but his soul and
body which was sacrificed ; that body which was scourged, wounded, pierced
through with nails, and made full of bloody furrows, remains in the presence
and at the right hand of God, and will remain there for an eternal memorial
of his sufferings. Not that the Lord needs any memorial, and wants any
helps to continue things in remembrance, or less regards, or is less mind
ful of things long since past ; for things past, how long since soever, are as
full in his all-seeing eye as if they were present ; and so are things future
too, at what distance soever. • Hence Christ is said to be the lamb sacrificed,
&c., Rom. xiii. 8. That sacrifice of Christ was present to him, so as to
procure all the advantages of it for believers under the Old Testament, many
ages before it was actually offered ; and so it is as present to him still,
though it be many hundred years since it was offered.
But such expressions, when we say Christ presents his blood, they help
our weaknesses ; and signify to us that the death and sufferings of Christ have
the same influence with God now, as if he were still suffering, as if he were
but just now crucified. That the virtue of his blood is still as fresh and
efficacious as if it were but just now shed ; as if the wounds were still open,
and the blood now streaming out in the presence and at the right hand of
God. This blood, thus presented, is said to ' speak better things than the
blood of Abel,' Heb. xii. 24, Gen. iv. 10 ; it cries for mercy as much as
the blood of Abel cried for vengeance ; it pleads powerfully, and has as much
tne virtue of interceding as if it had an articulate voice.
(4.) He presents his will and desire that his people may have all the pur
chase of his blood. The will of the divine nature as he is God, the desires
of his human nature as he is man. Thus he is said to intercede for us, in
that the Father understands that it is his will and desire, as he is God and
man, that his people may be possessed of all the effects, and receive all the
advantage of his obedience and sufferings for them ; so that his intercession
is in effect his praying for us in heaven. His intercession is by some called
a prayer, and so it is rightly understood, as it imports his will and desire
to the Father for us. His prayer on earth is expressed in this form, John
xvii. 24 ; and his desires in heaven are called prayer, John xvi. 26, ' at that
day,' after he had left the world and was ascended into heaven, ' I say not
that I will pray,' I need not tell you that ; this you may take for granted,
you may be sure I will do it, some understand it. More plainly, John
xiv. 16, when I am departed from earth, and am set at the right hand of
God, I will be mindful of you, I will pray for you ; so that in some sense
Christ prays now that he is in heaven, and his interceding is praying for
HEB. VII. 25.] OF CHRIST'S MAKING INTERCESSION. 147
us. To clear this, it differs in some circumstances, both from our prayers,
and from his own prayers on earth.
[1.] He does not desire undeserved favours as we do ; so it differs from
our prayers. The best of men that make any address to God, are unworthy
of the mercies they pray for. But Christ wills nothing for us but what he
merited ; he desires to obtain nothing on our behalf but what he has de
served for us. Kev. v. 9, 12, ' Worthy is the Lamb that was slain,' how
unworthy soever they are for whom he was sacrificed ; he has redeemed us,
laid down a price of more equal value with what he asks for us.
[2.] He does not present any petitions in the posture of a humble, de
jected supplicant ; he does not fall on his knees, or lie prostrate to beg any
thing for us ; this is not agreeable to him as he is God, nor to his present
glorious state as he is man. As God, he is equal with the Father, counts
it no robbery; as man, he sits at the right hand of God, Heb. i. 3, and
viii. 1 ; he is exalted to all glory, power, and majesty, next to the Father :
'Far above,' &c. Eph. i. 20, 21.
[3.] Nor does he present any requests with cries and tears, or such ex
pressions of passionate fervour ; and so his intercession differs from his own
prayers on earth, Heb. v. 7. Then he did as a man of sorrows, acting
suitably to his condition then in the flesh, which was a state of humiliation,
but is not congruous to his present state, when he is crowned with divine
glory, Heb. ii. 9.
[4.] Nor does he desire anything for us by virtue of what he undertook,
but has not yet performed, as he did in that divine and admirable prayer,
John xvii. For whatever was requisite to make way for the fulfilling of his
desires in behalf of his people is already fully accomplished, John xix. 30.
His intercession there was by virtue of the sacrifice he was to offer ; his in
tercession now is on account of the sacrifice already offered.
These are some accidental differences betwixt the intercession of Christ
and other prayers, whether his own or ours. But then I conceive, with
submission, that his intercession is a prayer.
[1.] Essentially. Though it differ from other prayers in some circum
stances, yet it has the essence of a prayer, and is so truly and really. For
prayer, when it is designed by what is essential to it, is a presenting of our
desires unto God, Philem. 4 ; and if we add, in the name of Christ, that
will make no difference here. Christ, as our intercessor, presents his desires
for his people unto the Father in his own name. It is his earnest desire
that his people may reap all the fruits of his purchase ; he desires it for his
own sake, who died for this end, and made the purchase for this purpose,
that they might inherit.
• [2.] It is prayer virtually. The presenting of his blood has the virtue
and force of a prayer, Heb. xii. 24. The blood of Christ, called the blood
of sprinkling, in reference to the blood of the sacrifices, which were to be
sprinkled on, and before the mercy-seat, and by virtue of which the high
priest did intercede for the people ; it speaks, it cries ; there is something
in it equivalent to the voice of an importunate supplicant. It speaks for
excellent things, K^ITTOV, for grace, reconciliation with God, and all the com
fortable effects and consequents thereto ; it is a voice most powerful and
prevalent, though it be not articulate. There needed no other plea, no other
advocate for Abel against Cain, but the cry of his brother's blood ; the Lord
heard it immediately, and answered it with a curse, Gen. iv. 10, 11. There
needs no other plea for us with the Father than the cry of Christ's blood ;
that prevails instantly, infallibly, for the blessings, Eph. i. 3 ; it has the
virtue of a most effectual prayer.
148 OF CHRIST'S MAKING INTERCESSION. [HEB. VII. 25.
[8.J It is transcendently a prayer. It is of greater force and prevalency
with God than all the prayers of all creatures together, even of those -which
have most power with God. If all the glorious angels, and all the saints in
heaven and on earth, should prostrate themselves before God, and come to
gether to prefer one petition to him with all fervour and importunity, you
would think that a powerful prayer indeed, of great virtue and prevalency.
But the intercession of Christ, as it is a representation of the will and desires
of Christ, is of more force and power to prevail, of more infinitely ; for it is
a presenting of the will of God for us, and of the desires of him who is God-
man, and so more considerable than the united requests of men and angels
all together. If we should have seen -Christ on earth praying with strong
cries and tears, we would not have questioned but he would have been heard.
His intercession now is fully as prevalent with God as such a prayer of
Christ would have been ; nay, he presents his will and desires now with
more advantage ; for, being as our intercessor at the right hand of God, his
power and interest is in the highest and most glorious exaltation. Thus
much for the notion of Christ's intercession, what it imports, and wherein
it consists.
2. For the efficacy of it, it may partly be understood by what is said. Let
me add some particulars.
(1.) The intercession of Christ is grounded upon merit, and therefore
must prevail in point of justice. Christ's obedience unto death was meri
torious, and did deserve for his people that which, as intercessor on their
behalf, he pleads for. There are three ingredients of strict and proper merit
which concur in the obedience and sufferings of Christ. That which any
will merit by, 1, must be his own ; 2, and that which he owes not ; 3,
there must be a proportion betwixt it and that which he would deserve by
it. Now, as to the first, the soul and body of Christ, which he offered for
us, was his own, John x. 18 ; and the obedience he performed for us was
done by his own strength, the divine nature empowering the human, both
doing and suffering ; whenas otherwise his sufferings would have been un-
supportable to any mere man.
As to the second, that which he performed and suffered was what he
owed not, not due from him. He was not obliged to it by his own volun
tary undertaking and submission, being not only man, but God in one person.
As to the third, his obedience and sufferings were of equal worth with
the recompence which he pleads for in behalf of his people. He thereby
fully satisfied the demands both of law and justice ; and though it was
the life and pardon of a world of condemned persons that he pleads for,
yet his obedience and blood is of more worth than all this ; for these are of
infinite value, being the obedience and blood of God himself, Acts xx.
So that Christ's obedience, active and passive, is meritorious, not only
ratione pacti, by reason of the agreement betwixt the Father and him, he
having performed .all tie conditions required in order to our redemption, but
ratione pretii, by virtue of the intrinsic value of what he payed and per
formed.
Now, to use the apostle's expression, Rom. iv. 4, ' To him that thus
worketh, the reward is reckoned not of grace, but of debt ;' it is grace to us,
but it is debt to Christ. And so the plea on our behalf in his intercession,
being for a just debt, it cannot but be most effectual with a righteous God.
(2.) The efficacy of it appears in the acceptableness of all included in
Christ's intercession unto God the Father, and his readiness to comply with
the motions which it imports. Christ appears in our nature ; now, that is
the nature, the body which the Father prepared for him, Hob. x. 5, prepared
HEB. VII. 25.] OF CHRIST'S MAKING INTERCESSION. 149
for Christ, that he might become a sacrifice ; such a sacrifice whereby justice
was fully satisfied, mercy made wonderfully conspicuous, wisdom, power,
goodness, truth, righteousness, and in a manner all divine perfections trans-
cendently glorified, and thereby this nature eternally endeared unto God, and
so exalted at his right hand as an everlasting monument thereof. Though
it be man's nature, yet it is now (as the Lord says in effect) a part of my
beloved Son, his nature too, in whom I am well pleased.
He appears as our advocate, and he pleads nothing but what is the will
of God, Heb. x. 7-9. His will was that Christ should be a sacrifice ; and
it is upon the perfect fulfilling of his Father's will that his plea proceeds ;
that is the ground of it, therefore it must prevail. If it should not be effec
tual, the will of God would be ineffectual ; if it should meet with a repulse,
the Lord would cross his own will. It is God that justifies, so as none shall
condemn. How so ? It is Christ that makes intercession.
He presents his blood, his interceding is a commemoration of his sacrifice;
and this is the savour of a sweet smell to God, Eph. v. 2 ; he is infinitely,
pleased with it.
He presents his will and desires for saving of his people to the utmost ;
and his will is his Father's will ; his desires always fulfilled, his requests
ever heard and answered, Mat. xvii. 5. He would have him heard of all, he
himself will certainly hear him, he is his beloved Son. Christ expresses his
assurance of it, John xi. 42, xii. 48. He can ask nothing so great but the
Father will give it, Ps. ii. 8. The Father says of Christ, ver. 7, ' Thou art
my Son,' &c. It is spoken in reference to his resurrection from the dead
(which was an evidence that he was not a mere man, but the eternal Son of
God), and upon his resurrection followed his intercession ; in reference to
which the Lord says to him, Ask of me, and I will give thee a spiritual king
dom over all my people through the whole world, a power to rule and save
them. This is the greatest thing that Christ does ask, the sum of all he
intercedes for. When Esther appeared before king Ahasuerus to intercede
for her people condemned to destruction, he gives her this assurance, Esth.
v. 3, hereby signifying that she could ask nothing so great but he would
grant. Christ had this assurance of the Father before he became our advo
cate and intercessor actually, that there is nothing so great that he could
ask but the Father would grant it. Such is the efficacy of his intercession.
(3.) By virtue of his intercession, all that he purchased by his obedience
and sufferings is actually conferred. Pardon and salvation are sometimes
ascribed to the death of Christ, sometimes to his life ; for he made the pur
chase by his obedience unto death. But we have the possession by virtue
of his life in heaven, by his living there to make intercession for us. He
merited salvation, and all that tends to save us to the utmost, by what he
performed and suffered for us on earth. But all is actually conferred on us
by virtue of his appearance for us at the right hand of God.
This we may understand by what he tells his disciples he would do in
heaven, what he will intercede for, John xiv. 16, 17. The Lord was willing
that his people should be saved to the utmost ; but then their salvation must
be accomplished in a way that would glorify him, and on such terms as would
be for his honour. Those terms are declared in the gospel ; those that will
be saved must be both justified and sanctified : justified, since none can be
saved unless the sentence of condemnation passed upon all sinners be re
versed ; sanctified, because without holiness no man can see God. That
they may be justified, they must have faith ; that they may be sanctified,
they must have holiness. Both these Christ purchased by his blood, but
he works them by his Spirit ; and that the Spirit may be given for this
150 OF CHRIST'S MAKING INTEECESSION. [HEB. VII. 25.
purpose, he prays, he intercedes. For the word rendered Comforter is of
large import, and denotes not only the act of comforting, but in a manner all
the offices and operations of the Holy Ghost in reference to his people ; and
speaks him not only a Spirit of comfort, but of truth, and faith, and holiness.
Thus Christ by his Spirit puts his people into a capacity of salvation, and
all lhat salvation to the uttermost comprises. And this is done by virtue of
his intercession. That •which Christ purchased by his death is not actually
bestowed but through his intercession. His people would not be capable
thereof, but that the Spirit works them to it. The Spirit would not be sent
for this purpose, but that Christ intercedes for it, John xvi. 7 ; not come,
because his coming was to be the issue of Christ's intercession ; therefore
said to be sent in Christ's name: John xiv. 26, 'In my name,' i. e. for my
sake, interceding to that purpose.
(4.) Christ's intercession was effectual before he was actually an interces
sor. By virtue of this, all believers from the beginning of the world were
pardoned and saved. The efficacy of his intercession is as extensive as the
virtue of his death, upon which it is grounded. By virtue of his death,
believers were freed from guilt in the Old Testament, before he actually
suffered, Heb. ix. 15. His death was effectual to expiate the transgressions
under the first testament, though it was then future ; and so his future in
tercession was effectual to give them possession of the promised inheritance.
Even as a debtor is discharged, when the surety gives sufficient security that
the debt shall be paid, though he pay it not presently, 2 Tim. i. 9. Christ
engaged himself, gave a sufficient security that he would offer himself a sacri
fice in due time, and would present that sacrifice at God's right hand for all
believers from the foundation of the world ; and upon that account they
were pardoned and saved, though they died many ages before he actually
suffered or interceded in our nature, Rom. iii. 25. He was set forth as a
propitiation, that which rendered God propitious, through his blood, for the
forgiveness of transgressions before. The mercy-seat (which the word sig
nifies) shewed that the Lord was reconciled, through the blood there
sprinkled, which signified the blood of Christ presented in his intercession.
By virtue of this transgressions were pardoned, and a way opened into heaven
for those who believed in the Messias to come ; though he came not, though
he died not, though he interceded not, as now, till long after. In respect of
the eternal purpose of God, and the undertaking of Christ, correspondent
thereto, it was as sure to be, as though it had been already accomplished.
And so it was as effectual before, as if it had been actually in being, 2 Tim.
i. 9. That which is sure to be done, is said to be done already. He was
' the Lamb slain,' i. e, sacrificed, ' from the beginning of the world,' Rev.
xiii. 8. The virtue of his sacrifice to be offered, and so of his sacrifice to
be presented, was vigorous and efficacious in all ages, from the foundation
of the world.
3. As to the continuance of this intercession, it is perpetual. The text
is express for this, ' He ever lives,' &c. He intercedes while he lives, and
he ever lives; he intercedes always: 1, without intermission; 2, without
end. It is represented as the end why he lives, and the end of his life he
pursues every moment. The high priest did but solemnly intercede for the
people once in [a year] ; but Christ appears for his people continually. There
is not a moment wherein this act of his priesthood is intermitted. He is
always at the right hand of God in our nature ; he is always ready to justify
our cause against all gainsayers, making a legal appearance for that purpose.
He is always presenting his blood ; his sacrifice is no moment out of the sight
and presence of the divine majt sty. He is always representing his will and
HEB. VII. 25. J OP CHRIST'S MAKING INTERCESSION. 151
desires, that those who come to God by him may be saved to the utmost.
His requests are not made known now and then, as ours are to him, but
without ceasing ; this he does every moment. And,
(2.) Thus he will be doing for ever. His oblation was but one act, his
sacrifice was finished at once ; but his intercession, the other act of his
priesthood, is everlasting ; it continues while he lives, who ever lives, Rev.
i. 18, Rom. vi. 9, 10. He died once to expiate sin ; and he did it perfectly,
there was no need to repeat it, Heb. x. 14 ; but there was need to present
this sacrifice to God, and to apply the virtue of it to us. And for this he
lives unto God, with God, at his right hand, for ever.
Upon this account, the priesthood of Christ is preferred before the Levi-
tical, Heb. vii. 15, 16. He was not made priest by a law that provides for
mortality, and appoints priests in succession ; but by the power which raised
him to an endless life, and so made him priest for ever. So he is said
to be a priest after the order of Melchisedek, of whose beginning and
end we have no account ; on purpose to signify that Christ's priesthood
should have no end. And this the Lord, who cannot repent, confirmed by
an oath, Heb. vii. 21, 28.
Now, it is upon the account of his intercession that the priesthood is ever
lasting ; for his oblation is past, and he offered himself once for all, Heb.
ix. 25. So that, if he do not intercede for ever, he will not be a priest for
ever ; unless he can be so, without any act of the priestly office.
Obj. But it may be said, the kingdom of Christ shall cease, and therefore
his priesthood and intercession may cease ; for one office of Christ is not of
longer continuance than another. And that there shall be an end of his
kingdom, the apostle seems to declare, 1 Cor. xv. 24, 28.
Ans. The spiritual kingdom of Christ here on earth will cease at the end
of the world, for there will be none left for the exercise of his government
here. There will be no sinners to conquer, no subjects on earth to rule, no
enemies to subdue. But his glorious kingdom in heaven shall not cease ;
he will have the same regal majesty, glory, and power, at the right hand of
God, and may exercise his kingly power, though in a different manner, viz.,
in keeping those enemies under, whom he had before subdued ; and in con
firming and establishing his heavenly subjects in their glorious condition,
Rev. xi. 15, Luke i. 32.
Accordingly, as to his intercession, there will be some difference therein,
at the end of the world, from what there was before ; but no total cessation
of it. The state of his intercession will be somewhat different from what it is
now, because the state of his people will not then be the same, nor will there
be the same occasions or necessities. He will not intercede for those that shall
believe hereafter, because all will then be gathered and brought to the obe
dience of faith ; nor for pardon of sin, or power against it, because there
will be no sin to be pardoned or mortified ; nor for increase of holiness, be
cause all his people will be then come to their full growth, to the fulness of
the measure of the stature of Christ ; nor for the acceptance of imperfect
services, because then there will be no imperfection ; nor for glory to come,
because then it will be present.
Yet his intercession will not cease, there will be occasion and neces
sity for it in other respects. The virtue of it will be needful for the con
tinuance in their state of perfection and happiness, that so hereby he may be
the author of eternal salvation to them. For this he will still appear in our
nature at the right hand of God, and appear as our advocate, and present
his blood, that, by virtue thereof, they may have eternal redemption ; for
this he will still present his will and desires, and so will intercede for ever.
152 OF CHRIST'S MAKING INTERCESSION.' [HEB. YII. 25.
I 'fie 1. This leads us to admire the loving-kindness of Christ to lost sin
ners, in that he lives ever to make intercession for them. His affection to
his people, his condescension for them, appears herein every way admirable
and astonishing. There are four severals held forth in the text, which may
render this for ever wonderful in our eyes.
1. That this should be one end of his life. That he should live for us ;
live, to make intercession for us ; live, that this should be an end and
design of his life, to free us from misery, to promote our happiness and
secure it ; that the Son of God, infinitely happy and glorious without us,
should make the concerns of men, inconceivably below him, the design of
his life ; and declare that he lives for this reason, and will live upon this
account, to appear on their behalf. If any one, especially a person far above
us, should assure us that he makes it one end of his life, and will design it
while he lives, to mind our concerns, to promote all that may be for our
advantage and happiness, and to appear for this on all occasions ; what
greater expression of love could be expected ? If one far above you, and who
had no dependence on you, should declare this, it would seem just cause of
wonder. How much more admirable is it, that the Son of God should give
us this assurance ; that though we are but as worms and grasshoppers in
his sight, yet it shall be one end of his life to do us good, and he will em
ploy himself while he lives to promote our interest, and make us happy !
It was a wonderful favour to man that this lower world should be ordered
for his good ; that all creatures in heaven and earth should be for his use
and advantage, Ps. viii. 3, 6, 7, 8. The consideration of this made David
cry out with admiration, ver. 4. How much more wonderful is it, that the
great and supreme Lord of heaven and earth should declare that he lives for
man ; that he lives for this end, to appear for our interest and concerns, that
it should be any end of his life to intercede for us !
2. That he should live again for us ; live more than once, more than one
life for us. fle had already lived one life for us, and had already lost one
life for us ; and when a new life was restored to him, he would live that life
or us too. As though he had not thought it enough to live one life for us
on earth, he lives another for us in heaven. He counts not two lives too
much for us. Oh what manner of love was this ! The whole world cannot
shew anything like ; amongst all the children of men, no instance of love
can come near it.
For a man to live a whole life for his dearest friend, to make it the
business of his life sincerely to promote his true interest, would be an
instance of rare love. But to die afterwards to save his life is rarer yet,
and would be more wonderful. But if any one could be found that would
die for his friend, yet being once dead, there is an end of his love and the
expressions of it.
Oh, but Christ after he had lived one life for us ; a life of so many years,
a life of sorrows and sufferings ; and after he had died for us such a death as
no man could endure, considering the unsupportable pains and sorrows of
it ; yet his love survives his death, and being raised to another life, he lives
that for us also, he orders that to be a continued expression of his tender
care and love for his people. After he had lived for us in this world, and
died for us too ; he still lives in heaven to intercede for us.
8. That he lives in our nature, and appears for us, not only as God, but
as man, as one of us, as nearly allied to us ; as our kinsman, Job xix. 25,
6 ayy/ioTtug ftov, my nearest kinsman ; our brother, so called on this
account, Heb. ii. 11, 12. It was a wonderful condescension, that he would
take our nature, and unite it with the nature of God in one person ; for
HEB. VII. 25.] OF CHKIST'S MAKING INTERCESSION. 153
what is man to him but a worm ? It is more worthy of admiration than if
the greatest monarch should take upon him the form, and live in the likeness
of a worm. This was greater love and honour than he would shew the
angels, Heb. ii. 16. He chose rather to be lower than the angels ; for so
in respect of our nature he is said to be, ver. 9. The great God of angels,
upon the account of our nature, being made man, was made lower than the
angels, though they be but his mere servitors.
How wonderful is it, that at his exaltation he did not cast off this rag,
wherewith he was covered in his low condition ; that he would retain that
nature of ours, in which he had been so much humbled and debased, even
to the form of a servant ! Was it not enough that he lived in it, and died
in it for us on earth ; but will he still live in it for us in heaven ; live again
in our nature, have it seated at the right hand of God ; and when he is in
the height of his glory, then appear in our nature, as one most nearly con
cerned for us ?
4. That he lives thus evermore, Rev. i. 18. And for what end he ever
more lives, he expresses here by the apostle. This second life he lives for
us is not like the first, a life of some certain years, but an endless life. He
lives not for us a life of some hundreds, or some thousands, or some millions
of years, but beyond all account of years, even for ever and ever. It is an
everlasting life that he lives for us; it is one end and design of his life, while
it lasts, to appear for us, and it lasts eternally. He ever lives in our nature;
he is never weary, never ashamed of it, how mean and vile soever it be, as
it is ours. He cast not off a human body, no, not when he had finished the
work for which it was prepared, when he had offered himself a sacrifice ; but
presents the sacrifice, i.e., the soul and body that was sacrificed, for ever
before God, It is placed at God's right hand, for an everlastiug memorial
and representation of his bloody death and sacrifice. The blood is not
sprinkled once on the mercy-seat, or seven times before it, as under the
law ; but that sprinkling which it signified is continued for ever ; the blood
of sprinkling, wherewith our high priest entered into the holy place, remains
there eternally.
He appears as our advocate, not only in two or three trials, or in this and
that special cause ; but in all trials, in all causes wherein we may be con
cerned, to eternity. He ever appears. He is always ready to quit us, as to
every charge ; to clear us as to all accusations for ever, which law or justice,
which men or devils, may form against us.
In his appearance and plea for us there lies an eternal challenge against
all adversaries whatever. ' Who can lay anything to the charge? ' &c., Rom.
viii. 34.
He prefers not a petition for his people now and then only ; he prays not
for them in this or that season, as he did in the days of his flesh ; but he
ever intercedes. His intercession has the virtue of a continued, of an ever
lasting prayer. It is no less in effect, than if he were praying for them
without ceasing, and that for ever. He continually, he eternally, presents
his will and desires, that they may be saved to the uttermost. He is ever
doing all this, he ever lives to do it ; there is no end of his love, no end of
these expressions of it. There should be no end of our praises, no end of
our admiration, no end of our affectionate resentments of his endless love,
in his everlasting intercession.
Use 2. This teaches us to live for Christ. This highly, strongly engages
us to it. Shall he live for us again and again, and live eternally for us;
and will not we live once, live a little while for him ? The love of Christ in
living ever for us should constrain us to live our whole life for him. But
154 OF CHRIST'S MAKING INTERCESSION. [HEB. VII. 25.
how ? Why, after his example and method he shews us. His living for us
in the text succeeded his dying for us ; he was made a sacrifice before he
lived to intercede for us. There is something we must die to, before we can
live for him. We must sacrifice our worldly, carnal, and selfish interest ;
carnal and earthly designs, and affections, and inclinations, and actings,
must be crucified. We must carefully observe and take notice how far they
are alive, by their motions and actings, within and without. We must be
sensible how pernicious their liveliness is, how dangerous, both in reference
to Christ and our souls, making' account they are deadly enemies both to
him and us.
And then proceed against them accordingly. Make it the design and
business of our lives to get them put to death. Further than we are dead
to these, we cannot live for Christ ; these must first be made a sacrifice.
S And then positively, to live for him is to make it the chief end and con
stant design of our lives, to please him and be serviceable to him ; to
conform in all to his will, and employ all for his honour and interest. To
aim at him in all, even in our earthly business ; to consecrate all we are
and have unto him; to lay out our time, strength, parts, enjoyment for
him, and not for ourselves ; not for the pleasing, advancing or securing our
selves, but in such ways as he has declared to bea honourable and well-
pleasing to him : this is to live for Christ ; this is it which his living ever
for us obliges us to. And none can be assured that Christ ever lives for
them, but those who sincerely endeavour thus to live for him.
This is it which the apostle calls importunately for, Rom. xii. 1, 2.
.Mem'es. All whose mercies do most eminently appear in the death and
intercession of Christ, his giving him to die and*live for us.
Your bodies, i. e. yourselves. Your whole persons, in the whole course
of your lives.
A living sacrifice. We are not to die for sin, Christ only died for the
expiation of it. All that is to die in this sacrifice is our carnal and worldly
lusts ; the rest must live to God.
Holy. So it will be, when we consecrate all entirely unto God.
Acceptable. This will be nlore pleasing to him than any legal sacrifices or
burnt offerings.
Reasonable service. The spiritual service which the word calls for, and
calls for upon the highest and strongest reason. How this may be done, he
explains, ver. 2, ' Be not conformed to,' imitate not the men of the world
who live for themselves ; but let your life be conformed to the good, &c.,
will of God. That is the way to live for God, therein it consists. To be
living sacrifices, is to live for God. This is reasonable service, upon account
of Christ's living for us. And the apostle would have them argue them
selves into it by this reason, because Christ died and lives for us, Rom. vi.
9-11. He died for sin to expiate it, and now lives with God to intercede
for yon. Therefore XoyifyaSs, count it reasonable, make account there is all
reason you should die to sin and live for God. There is the strongest, the
most cogent reason from Christ's living for you, that you should live for him^
1. Christ is infinitely above us. It is a wonderful condescension that he
will live a moment for us ; he humbled himself that he might do it. But it is
our greatest honour and advancement to live for him, we cannot live in a
more noble and honourable capacity. It is the honour of the glorious angels
to live for him ; and if we live not thus, we live like slaves. The greatest
persons on earth, who live for themselves, are no better ; slaves to the
world, slaves to Satan, the worst tyrant in the world ; slaves to sin, which
is worse than the devil, ver. 16 ; a life, a service, that you may be ashamed
HEB. VII. 25. J OF CHRIST'S MAKING INTERCESSION. 155
of, ver. 20, 21. It is a life of glory to live for Christ. The more perfectly
we do it, the more gloriously we live. This is the difference betwixt earth
and heaven : here we live for Christ imperfectly, there we shall live per
fectly for him ; that is our shame and disgrace, this will be our complete
glory.
2. He does this freely. We never in the least obliged him to it ; there
was no engagement on him to live for us, but from his own free grace, and
the good pleasure of his will. But there are infinite engagements on us to
live for him. The mercies of God, which herein appear most conspicuously,
engage us to it. The whole life of Christ eternally obliges us, for he lives
eternally for us. His life in heaven, his death on earth, his life before that
death, all were for us, all engage us to live for him. He calls not on us
to live for him, till he has declared that he is living for us, and will do so
for ever. He requires it not, till he have obliged us to the uttermost.
It is a free favour in him, it is an absolute debt as to us. His love has so
bound us, that heaven and earth may cry shame of us if we pay it not.
3. He had no need of us. He was infinitely happy and glorious without
us, and might have been so eternally, if he had neither died nor lived for us.
What advantage has he by us ? What could he expect from such impotent,
inconsiderable creatures as we are, Job xxii. 23, and xxxv. 7, 8 ; Ps. xvi. 2.
The Seventy r£v ayaSuv ^oD ou %^/av £%£'»• ' Thou hast no need of my
good things,' but we have infinite need of, and advantage by him, and so
are infinitely concerned to live for him. It is our true, our main interest to
live for him, and not for ourselves ; indeed, we cannot live so advantageously
for ourselves any way, as by living wholly for him, for thereby we shall gain
all that comfort, treasure, and happiness which he died to purchase, and
which he ever lives to intercede for.
Use 3. Here is great encouragement to faith and hope. Firm ground to
believe and expect salvation to the uttermost, for those that come unto God
by Christ, i. e. to those that repent and believe ; those that abandon sin in
heart and life, i. e. in sincerity, resolution, and endeavour, and fly unto
Christ for refuge, betaking themselves to him, to be ruled and saved by him.
Such may have strong consolation from the intercession of Christ, Heb. vi.
18-20. Hope is an anchor fastening upon Christ within the veil, i. e. as
interceding for us. That is it which is done within the veil ; that is the
only act of his priesthood in heaven, and upon that account he is high priest
for ever. That which the high priest under the law did within the veil, was
interceding. Christ's intercession makes it sure and stedfast ; no waves or
storms, from the justice of God, or the malice of Satan, or the weakness of
such as cast anchor here, need make them lose anchor's hold, they may ride
out all tempests, and be safe for ever, upon the account of Christ's living
ever to make intercession.
Christ's intercession gives firm and assured hope of complete salvation ;
by virtue of this, whatever is a hindrance to it will be removed, whatever
is requisite to begin, carry on, and finish it, will be obtained.
This gives assurance, that all the riches of Christ's purchase shall be
actually bestowed upon those that come, &c., for his intercession is the con
tinued representation of his death and sacrifice, for this purpose, that the
ends thereof may be accomplished, i. e. that believers may be possessed of
all the fruits of his obedience and sufferings.
This assures us of all the blessed and comfortable operations and work
ings of the Spirit in us and for us ; for Christ intercedes, that the Spirit may
be sent to supply his absence on earth, and to perform all those acts and
offices for us, which are promised, and his titles import ; to be an advocate,
156 OF CHBIST'S MAKING INTERCESSION. [HER. VII. 25.
an intercessor in us, a comforter, an enlightening, convincing, persuading,
sanctifying, and sealing Spirit.
This gives assurance, that all the great and precious promises, all the
articles of the covenant of grace, shall be performed to a tittle. The sum
of all we have, Heb. viii. 10-12, all will be performed, because, ver. 6.
Christ is mediator, he undertook for the performance, became surety for it,
and so appears, ver. 1.
Let me more particularly specify some of those great and comfortable
advantages, which flow from the intercession of Christ ; in expectation of
which it affords great encouragement to our faith and hope.
1. Pardon of sin, Zech. xiii. 1. This fountain was opened in the death of
Christ (it denotes the virtue of his blood shed for remission of sins) ; but it
is kept open, and flows out continually, by virtue of his intercession. In
reference to that, it is called the blood of sprinkling, the blood of the sacrifice
being to be sprinkled upon, and before the mercy-seat by the high priest,
when he was to intercede for the people, Heb. xii. 24. The virtue and
effect whereof, is to sprinkle his people from an evil conscience, Heb. x. 22,
i. e. to cleanse the conscience from guilt.
It is not enough to do this once, when we first believe and return to God.
For sin being too often repeated, and guilt renewed, the sprinkling must be
renewed, there must be fresh and new application of this blood. And we
have advantage and encouragement for this from Christ's intercession. For
though this blood was but once shed, at Christ's death, yet it is continually
presented in his intercession, and so the virtue of it perpetually held forth
for the cleansing of guilty souls, and daily sprinkling us from an evil con
science, 1 John ii. 1. The children of God should be careful, above all
things, above all persons, that they fall not into sin. Their sins are more
heinous than those of others, being the provocations of sons and daughters.
But if they be overtaken, though falling into sin should be more dreadful and
grievous to them than falling into any calamity, there is gracious provision
made upon their repenting and returning. If any man sin, there is an
advocate, who pleads for his children. He pleads nothing but what is
righteous, and what justice will admit as satisfactory, and pleads satisfaction
made for their sin, and that by the sacrifice of himself. So it follows, ver. 2.
A propitiatory sacrifice, offered himself for the expiation of sin, made his
soul a sin-offering, and so made atonement for us, that so we might find his
Father a God of forgiveness.
2. Acceptance of our services ; sanctifying of them, that they may be ac
ceptable to a holy God. This is done by virtue of Christ's intercession, and
upon the account thereof faith has ground to expect it. Under the law, the
priest was to bear the iniquities of the holy things of the children of Israel,
that they might be accepted, Exod. xxviii. 38, Num. xviii. 1. This they
did by laying those sins upon the sacrifice which was to suffer for them, Lev.
x. 17. And to signify the sacrifice was to bear the sin, the priest laid his
hand on the head of it, Exod. xxix. 10. Herein the priests were a type of
Christ ; only he was both priest and sacrifice ; he laid not the iniquities of
our holy things upon another, but he himself bore our sins in his body,
1 Peter ii. 24. He bore them, so as to carry them away ; and so removes
what might render them unacceptable.
The high priest, when he was to intercede for the people, is appointed to
carry much ssveet incense into the most holy place, Lev. xvi. 12, 13. Christ's
intercession, in reference to the holy services of his people, is represented by
incense, Rev. viii. 3. Christ intercedes, by presenting the merits of his
obedience and sufferings ; and this is the incense which he offers with the
HEB. VII. 25.] OF CHRIST'S MAKING INTERCESSION. 157
prayers and services of the saints. Herewith the mercy-seat is covered, and
their services (for which they might otherwise die) offered herewith by the
hand of their intercessor, become pleasing and acceptable to him who sits
upon the throne ; by virtue hereof they ascend as the savour of a sweet smell,
Philip, iv. 18, 1 Peter ii. 5. Spiritual sacrifices, though accompanied with
such failings and weakness as might render them distasteful to an holy God,
become acceptable, delightful to him, by virtue of Christ's intercession.
8. Victory over our spiritual enemies, those that oppose Christ's interest,
and our salvation. Sin, Satan, his wicked agents in the world, and death
itself. The intercession of Christ gives us ground to expect and be confident
that these shall all in due time be fully conquered and subdued, Heb.
x. 12, 13. Christ our high priest having finished his oblation, his sacrifice on
earth, the only act of his priesthood that remains is his intercession; this
is here signified by his sitting at the right hand of God. The expression
denotes that he is able to bring down these enemies, that he has all power
for it, Ps. Ixxx. 17, Luke xxii. 69 ; and that he is willing too. He expects
it as that which he deserves. It is the merit of his humiliation and suffer
ings. This he presents at the right hand of God, and so intercedes for it.
Upon this account the Father is engaged to see it done, Ps. ex. 2.
So that how many, how powerful, how prevalent soever the enemies of
Christ's interest and our happiness are now in the world, yet faith may cer
tainly conclude from the intercession of Christ, that they shall fall. He will
in due time bring them all under his feet, they shall be made his footstool ;
he will put his feet upon their necks, as Joshua's captains did upon the necks
of the kings of Canaan, Josh. x. 24. The intercession of Christ gives us
the encouragement which is there given them, ver. 25.
Thus will the Lord do to sin particularly. That is the most dangerous,
the most formidable enemy of all other. None of the rest, without this,
could hurt you. It wars against your souls, but it wars against Christ too ;
the war is his, as well as yours ; it is his enemy, not yours only. It is his
interest, as well as yours, to have it subdued. It is one of those enemies
that he appears against at the right hand of God, He is able and willing to
have it quite vanquished ; he expects till it be done ; he intercedes for it as
a conquest which cost him his blood. Upon this account the Father under
takes, this with the rest shall be brought under foot. Be but true to the
interest of Christ and your souls in opposing it, and maintaining the conflict,
and then, as sure as Christ intercedes at God's right hand, so sure will these
lusts be subdued and made Christ's footstool ; his intercession gives faith
assurance of it, Josh. v. 13, 14. Joshua had not greater encouragement,
that he should prosper in the war against the Canaanites, by Christ's ap
pearing to him on earth, than we have to prevail against sin by his appearing
for us in heaven.
4. For grace and spiritual blessing, for the increase of grace, for the means
of grace, the continuance and efficacy. All this he appears for, and his in
tercession gives great encouragement to our faith to expect them by virtue
of it.
For spiritual blessings, Eph. i. 3, ev eKovgu'/ioi<;, some render ' in heavenly
things,' i.e. blessings which belong to heaven, which come from heaven, and
are -appointed to lead us to it. But it is better rendered, 'in heavenly
places ;' for so the word is used both in this chapter, viii. 20, and the next,
ver. 6. And so we may read it, ' with spiritual blessings in Christ, who is
in heavenly places,' as ver. 20 directs us. We have these blessings through
Christ, as he is now in heaven at the right hand of God, interceding for us,
i. e. presenting his will and desires that the blessings purchased by his blood
158 OF CHBIST'S MAKING INTERCESSION. [HEB. VII. 25.
may be actually conferred on us. Hereby faith may conclude that Christ is
both able and willing we should be blessed with spiritual blessings. He is
•willing, because he intercedes for us : he is able, because he intercedes in
heavenly places, at the right hand of God.
For increase of grace, John x. 10. What Christ came for to earth, he
intercedes for in heaven. For his intercession is in pursuit of the ends of
his coming, that they may be effectually accomplished. Now he came, that
his people might have spiritual life, and abundance of it ; and so he appears
in heaven, that they may have it more and more. Therefore in the sense
of spiritual wants, weaknesses, and falling short of those degrees of grace
you should attain ; that strength, growth, liveliness, activeness, you should
have arrived at ; look up to Christ, as interceding at the right hand of
God, and appearing for these ends, that your souls' wants may be supplied,
that out of weakness you may be made strong, that of his fulness you may
receive, &c, that the smoking flax may flame, and the bruised reed grow
strong. He lives to intercede for this, John xiv. 19. If you had no hopes
of this, but from the virtue of your own prayers, your hands might be weak.
But the power of Christ's intercession is engaged for it ; he lives for this
end , that you may live, and have life in more abundance.
For the means of grace, Ps. Ixviii. 18. It is spoken in reference to Christ.
These gifts he receives as fruits of his intercession. And he receives, that
he may give them. So it is in the apostle, Eph. iv. 8, &c. Christ, being
ascended to the right hand of God, appears there as a conqueror. And as
conquerors were wont, in their triumphs, to bestow largesses, donatives, so
he gives gifts. And these gifts are officers for the ministry of the word ;
and they are to continue, till the mystical body of Christ, all the members,
be perfected.
So that, though Satan and his agents design and endeavour to destroy the
ministry, and bereave us of the means of grace, yet while Christ has any
people in the world to be converted and edified, the ministry shall be con
tinued one way or other. It is as sure as that Christ ascended, and is at
God's right hand ; for there he intercedes for this purpose.
For the efficacy of the means, John xvii. 17, he prays that the word of
truth may be effectual for the working and promoting of holiness. And
•what he prayed for on earth, he intercedes for in heaven. For his inter
cession in heaven is conformable to his prayer and intercession on earth.
The differences that are between are for the encouragement of faith. He
interceded on earth in a state of humiliation ; he intercedes in heaven in a
glorious condition : his power and interest, at the right hand of God, is in its
highest exaltation. He interceded on earth, by virtue of the sacrifice not then
offered. He intercedes in heaven, by virtue of his sacrifice already offered.
He pleads for the purchase upon account of the price already paid. But as to
the things interceded for, they are the same ; he presents his will and desires
in heaven for that which he prayed for on earth. And here we see he prayed
for holiness, the growth and increase of it ; for the means, and their efficacy.
Perseverance. The intercession of Christ is a sure ground of this, from
whence faith may certainly conclude it. We need go no further for this than
the text. He is able to save those who come to him, to the uttermost ; and he
is willing to save them, for he intercedes for it, and that is a presenting his
will and desires for this purpose. Now they cannot be saved unless they per
severe in the way to salvation. Therefore, being able and willing to save them ,
he is able and willing to make them persevere in the way to salvation. And
what he is able and willing to have done, shall infallibly be effected.
The apostle from Christ's intercession concludes, that nothing shall sepa-
HEB. VII. 25. J OF CHRIST'S MAKING INTERCESSION. 159
rate us from the love of God, Rom. viii. 34, 85. While Christ's interces
sion continues, the love of God to his people will continue ; and while his
love continues, it will secure them from what is inconsistent with his love.
This is it which Christ intercedes for in heaven, for this is it which he prayed
for on earth, John xvii. 11.
Joy and comfort. In the day of expiation, after the high priest had been
interceding with blood and incense in the most holy place, the jubilee was
to be proclaimed, the time of greatest joy to the people, Lev. xxv. 9. The
issue and consequence of Christ's intercession is joy, matter of great joy.
It is ground of everlasting consolation, 2 Thes. ii. 16. Christ, when he was
on earth, promised he would intercede in heaven for the Spirit of consola
tion, John xiv. 16. He assures his disciples that he will pray the Father to
give them his Spirit, as, for other acts and offices, which the word imports,
so expressly to be a comforter, and that for ever. Not only for them, but
for all his people to the end of the world. He is interceding for this for
ever. We have further assurance for this, in that he prayed for it on earth,
John xvii. 13.
Glory. Christ's interceding in heaven makes it as sure that they shall
be glorified in heaven with him, as though they were already, Eph. ii. 6.
He sits in heavenly places interceding ; and, upon this account, those that
come to him are as sure to be saved to the uttermost, as sure to sit in
heavenly places with him, as though they were already with him. He sits
there in our nature, as one with us ; we are one with him who is in heavenly
places ; while we look upon him at the right hand of God, we may see our
selves in heavenly places. He sits there as our head ; the body is so far in
heaven, as the head is there. He is there as our forerunner, Heb. vi. 20.
He is there to make way for us, John xiv. 2, 8. He prepares it by inter
ceding, that is his great work for us in heaven. What he intercedes for
there, we may understand by what he prayed for on earth, John xvii. 22, 24.
Relief in all weaknesses, infirmities, troubles, sufferings, whatever needs
compassion or relief. Heb. iv. 14, 15, Christ our high priest is now passed
into the heavens, and the only act of his priesthood in heaven is intercession
for us. And he intercedes as one touched with the feeling of our infirmities.
He sees all that we suffer by, in soul or body. He sees it all, so as to feel
it, to be touched with the feeling of it. He is touched with the feeling of
it, as one that has felt the like himself. He feels it effectually, so as to
appear for our relief, so as to intercede for the procuring of what we want,
securing us from what we fear, easing us of what is grievous, or obtaining
for us that which is as good or better.
He accommodates his intercession to all our infirmities, according to the
exigencies of them, so as to intercede for supply, ease, deliverance, relief, so
far as it is needful, as soon as it is seasonable, whenever it will be good for us.
The intercession of Christ affords support' to faith, and comfort to souls
compassed about with infirmities, in the worst circumstances that can befall
them, in all that may be grievous to them. All grievances whatever are
comprised under infirmities, and this gives ground to expect relief, as to
everything that is a grievance ; especially taking in the ground of it in those
words, ' but was in all things tempted,' or exercised like unto us.
Art thou poor ? &c. Why, Christ is touched with the feelings of a poor
condition, and intercedes as one touched with the feeling of it. It was once
his own case. And so in other cases. Vide Serm. on Heb. iv. 15.
Answer of our prayers. The intercession of Christ gives great encourage
ment to come to the throne of grace, and ground to believe that we shall
have admission and success, Heb. x. 19-22. The people under the law
1GO OF CHRIST'S MAKING INTERCESSION. [HEB. VII. 25.
were excluded from the holiest, the high priest alone was to enter it with
the blood of the sacrifice ; hut, by the blood of Jesus, presented in his in
tercession, all believers have boldness to approach the holiest, and make
their addresses there. By him way is made for us, a new and living way,
through him who ever lives, in opposition to the old veil, which was an in
animate thing. It is made for us, through the veil, that is to say, his flesh,
which, when it was separated from his soul by death on the cross, it is said
the veil of the temple was rent, Mat. xxvii. 51. That veil, which excluded
priest and people from access to the most holy place, and the sight of the
mercy-seat there. This was rent, to signify that now a way was made to
the mercy-seat, and nothing left to hinder our access to it ; especially having
an high priest, an advocate, an intercessor, there ready to appear for us.
By virtue of this we may draw near, not only with faith but full assurance,
that we shall obtain our requests, Heb. iv. 14—16. Since we have an high
priest, whose office and work it is in heaven to make intercession for us, and
who intercedes as touched with the feeling of what we want, or fear, or
suffer ; upon this ground we may approach the mercy-seat, we may come to
the throne of grace, and come boldly, without fears, or doubts, or jealousies ;
without making any question, but that we shall obtain, &c. Faith is hereby
assured, that we may obtain whatever will be a mercy to us, and that is all
which is desirable. We may have it freely from grace, which gives to those
that are most unworthy. We may find grace, which gives without money,
without price, which expects no valuable consideration for it at our hands.
We need but come to meet with it ; we need but ask to obtain it. We may-
have it in abundance from the throne of grace, from him who sits on the
throne to shew himself gracious ; whose glory it is, to give like himself, the
King of kings, to give royally, liberally, magnificently. We may have all
this in time of need, whenever we need it, whenever it will be seasonable to
have it. We shall not want what is best for us, nor when it is best. All
this we have assurance of, because we have such an high priest interceding
for us ; upon this account we may come boldy for it, and expect it.
There are many things in Christ's intercession which encourage us to come
to the throne of grace, and to be much and often there ; and also give as
surance that we shall not come in vain ; that we shall find the mercy we seek,
and obtain the grace we desire, even all those great and glorious things
already specified which Christ makes intercession for. When we pray for
the same things for which Christ intercedes, and consider that while we are
praying, Christ at the same time appears at the throne of grace on our be
half for the same things, how can we doubt but they will be granted ? Though
we deserve to be denied, Christ our intercessor will meet with no repulse.
That our prayers may be prevalent, this is one condition requisite, that
they be made in faith, James i. 6, Mark xi. 24, Mat. xxi. 22. Now, there
is no stronger ground in the world for the establishing of faith in prayer than
Christ's intercession.
His intercession gives assurance of the success of our prayers upon an
other account. It is by virtue thereof that we have the Spirit to help us to
pray ; and that which proceeds from the assistance of the Spirit will be ac
ceptable and prevail, Zech. xii. 10. It is by virtue of Christ's intercession
that this promise is accomplished, John xiv. 16. The word To^axXjjroj
signifies not only a comforter, but an advocate ; and the Spirit is promised,
and declared to be an advocate for his people, both unto men and unto God,
to plead for them or help them, to manage their plea, both with men, Mat.
x. 20, and with God, Rom viii.
So that when Christ promises that he will pray the Father to give us an-
HEB. VII. 25.] OP CHRIST'S MAKING INTERCESSION. 161
other advocate, he promises to intercede for us that we may have another
intercessor in us ; and if we take notice how the Spirit acts as an intercessor,
how he helps our infirmities, what he is ready to do for us in prayer, it will be a
great encouragement to believe that our prayers, through his help, shall
succeed.
I have shewed particularly what great things the intercession of Christ
gives assurance of. Let me shew upon what ground we may have assurance
hereof by his intercession.
1. Christ has power, all power, to effect what he intercedes for ; and this
is a great support to faith, and that which we often doubt of, though we do
not observe. Can God prepare a table, &c. ? can Christ do all those things
for me which I hear he intercedes for ? Yes, assuredly he can ; for his in
tercession imports no less power than good will. He is at the right hand of
God interceding, Bom. viii. 34. That is his work at the right hand, &c.
Now, his sitting at the right hand of God is a metaphorical expression ; we
must not take it literally ; for God is a spirit, not a body ; he has no right
hand nor left. But thereby is signified the fulness of power which Christ
our intercessor has in heaven, and so it is frequently used in Scripture. Ps.
Ixxvii. 10, in opposition to his own infirmity and weakness, he would con
sider the right hand, i. e. the power of God ; so Ps. cxviii. 14-16, he ex
presses the power of God by the right hand ; and Luke xxii. 69, Christ in
tercedes at the right hand of power, i. e. he has all power to accomplish what
he intercedes for. He not only desires these great things for his people, but
is able to effect them. He intercedes for the Spirit, John xiv. 16, and he
sends the Spirit, John xvi. 7. He receives gifts as the effect of his inter
cession, Ps. Ixviii. 8. And he gives those gifts, Eph. iv. 8. He does not only ask
and receive in behalf of his people, but has power to give. He intercedes that
those who come unto God by him may be saved to the uttermost. And he is able
to save, &c. He is able to remove all impediments, to conquer all difficulties,
to bestow every degree of grace and spiritual strength, which is requisite that
they may be saved to the uttermost, to make them conquerors, and more, &c.
2. He has right. He intercedes for nothing but what he has right to ob
tain, nothing but what is due to him. He sues but for his purchase, that
for which he has paid the full value to a righteous God. He has bought
his people, 1 Cor. vi. 20 ; he has purchased their persons, Acts xx. 28 ;
and so has right to dispose of them as his own, according to the purpose of
his grace ; he has purchased the kingdom of heaven for them, Eph. i. 14 ;
he has purchased grace, and the means of grace, faith, holiness, perseverance,
and all spiritual blessings ; glory, and holiness the way to it, and all good
things on earth. This is the sum of what he intercedes for, and this is no
more than what is due to him. His blood was the price of it : the price is
paid and accepted, and he appears for the possession ; and his intercession
will as certainly prevail for it, as it is certain that God is just and righteous,
2 Thes. i. 6-10.
To us, upon our account, belongs nothing but shame and confusion of
face ; we have nothing to plead but free mercy. But that which Christ
pleads for on our behalf is due to him, and therefore will assuredly be
granted. His intercession, as I shewed before, is grounded upon merit.
3. He has interest, the greatest imaginable, as much interest as is pos
sible. He intercedes, not with a stranger, or a friend, or a common relative,
but with his Father, one who loves him as himself, John v. 20, and with
holds nothing from him ; he has as much interest in him as in himself, and
can prevail as much with him as with himself ; and can no more be denied
VOL. III. L
162 OF CHRIST'S MAKING INTERCESSION. [HEB. VII. 25.
by him in what he desires than he can deny himself, for they are both one,
John x. 30 ; they have not only one interest, and one design, but one
essence and one will. What Christ wills, the Father wills, and therefore
what he desires it is granted, it is done ; that which he intercedes for is
his Father's will. Christ will have us say to the Father, when we pray,
' Thy will be done,' for it is no other than his own will ; and heaven and
earth shall pass away, rather than one iota or tittle of it shall not be fulfilled.
4. He has affections and compassions for us, and so intercedes affection
ately, compassionately, as one greatly concerned for us ; and that assures us
we shall not miss of the great advantages he intercedes for, Heb. iv. 15.
The apostle shews what an high priest we have, how he executes the office
of an high priest in heaven for us., i. e. how he there intercedes for us ; for
his intercession is the only part of his priestly office that he performs in
heaven ; and he does it as one touched, &c. Herein the comparison holds
betwixt him and the Levitical high priest, expressed Heb. v. 2 and ii. 14.
And as he is high priest and intercessor, both as God and man, so he has
for us the affections, not only of God, but of a man ; and accordingly inter
cedes for us, as one that has such love, care, pity, compassions for us, as
are in the hearts of the children of men, the weaknesses excepted.
5. He is obliged; invested in an office, he is under the obligation of it:
it is his office, as he is mediator, to intercede. His honour is engaged, and
depends both upon the execution of his office, and the success of the per
formance. If he should either neglect it, or be unsuccessful in it, it would
reflect ill upon him. It is impossible .that either should fall out.
He took not the office upon him of his own accord, without a, call, but the
Father called him to it, engaged him in it, expects the discharge of it, Heb.
v. 4, 5. The Father called him to be an high priest, and so to intercede ;
he would not have called him to it, but with a design to comply with him in
it, and to be prevailed with by his intercession, Isa. xlii. 1. This is spoken
of Christ, and applied to him, Mat. xii. 18. He is called his servant, in
respect of the office of mediatorship, a principal act of which is his inter
cession. SJphold ; the Hebrew doctor renders it, whom I lean upon, e. e.
whom I, trust to or rely on, for the performance of the office I hare called
him to. My beloved, one whom I have chosen, beloved and preferred before
any other to this great office, and well pleased with him for his undertaking
and discharging it.
Now, if intercession be an act of Christ's office, and his honour engaged
upon his sucess therein ; if the Father employs him in it, loves him for it,
is well pleased with his performance, with his interceding : there can be no
question but it will he admirably, eternally successful, John x. 17. He laid
down his life to give satisfaction, he took it up again to make intercession.
The Father loves him for both, and in both the pleasure of the Lord shall
prosper in his hands.
6. He has a personal, a particular respect for every of his servants in his
interceding. It is as comfortable, will be as effectual, and gives as much
assurance of success, as if now in heaven he did pray and intercede for every
of us by name. If you knew that Christ now in heaven were praying for
you by name, you would not doubt of being saved to the uttermost. Why,
that which his intercession imports is no less in effect. The high priest
under the law carried the names of the twelve tribes upon his breast when he
went into the holiest, Christ does not carry the names of the tribes of his
people upon his breast only, but every of them in particular is in his mind
and heart while he is interceding. There is in heaven a special, a personal
regard of all that come unto God by him, as if their names were there recorded,
HEB. VII. 25.] OF CHRIST'S MAKING INTERCESSION. 163
Luke x. 20, Rev. xxi. 12. Christ remembers them as effectually, as if he
presented them by name to his Father in his intercession, Rev. xiii. 8.
Their names are written in the Lamb's book, that was slain, that was sacri
ficed, and he that was sacrificed is the same who intercedes. He knows
who are his, 2 Tim. ii. 19, and how ; he knows them by name, John x. 3 ;
and as he knows, so he presents, so he intercedes for them. Those who
come unto God by him, may have as much assurance of the comfort and
advantage of his intercession, as if they heard him in heaven interceding for
them by name.
For temporal deliverance. Christ, the great intercessor, is greatly con
cerned for his people in their outward distresses and calamities. Let me
insist a little on this, as being seasonable. Our danger and distress is very
great : we are threatened with ruin in all our concerns, and our posterity
after us. Our main support in this sinking condition is, that Christ appears
for us, and lives to do it. He is concerned for his people when they are in
the depths, he has always been so, Gen. xlviii. 16. This angel is Christ,
who redeemed him. The word is ^NJ, the Redeemer, as Christ is called,
Job xix. 25, Isa. lix. 20. He redeemed Jacob not only from eternal miseries,
but delivered him out of all the troubles and calamites he had met with in
the world.
But how does he deliver his people from outward calamities ? Why, by
his blood, by that presented, by his intercession, Zech. ix. 11. They were
delivered out of Egypt, out of the wilderness, out of Babylon, by which the
eternal redemption of believers is shadowed out, and confirmed by the blood
of the covenant, by this blood presented in his intercession. Upon this
account, when our condition seems helpless, as theirs in a pit of water ;
when we see not either how we can live in our present circumstances, or
how we can get out of them ; when we are encompassed with dangers and
distresses on every side, as if we were in a strong prison, without means,
and so without hopes, either to subsist in it, or get out of it : yet by
virtue of this blood we may be ' prisoners of hope.' Upon the account
of Christ's blood shed and presented, there is hope concerning this thing ;
even concerning temporal deliverance, when all things seem to look upon
us with a hopeless aspect.
Deliverance out of all sorts of troubles seems ascribed to Christ as inter
ceding, Isa. Ixiii. 9. Who is this that saved and delivered his people in all
their troubles and calamities ? to whom so much love is ascribed, so much
sympathy, so much compassion, so much tenderness and relief towards
his people, in their distresses and dangers, all their days? Why, it is
Christ, called ' the Angel of his presence,1 Heb. ix. 24. All this was ex
pressed to, all this was done for, his ancient people. Not some, but all
the days of old, by the Angel of his presence, by Christ appearing in
the presence of God for them ; L e. by Christ interceding for them. And
all this may be expected, and will be done for his people now, by the Angel
of his presence ; in all days of distress and calamity, present or to come,
even all their days, because he ever appears in the presence of God, he ever
lives to make intercession.
Further, Christ is represented plainly, expressly, actually interceding for
his people in reference to their outward distresses and calamities, Zech.
i. 12. This angel is Christ, God and man in one person. He is called
God, Jehovah, ver. 9, and he is called man, ver. 8, 10. It is Christ, the
Sou of God, who in the fulness of time became man, who expresses such an
affectionate resentment of the sufferings and calamities of his people ; who is
tenderly sensible both of the weight and continuance of them, and impor-
164 OF CHRIST'S MAKING INTERCESSION. [HEB. VII. 25.
tones the Father to turn from his indignation, and shew them mercy in
sending relief and deliverance. And his intercession was effectual, and pre
vails for a gracious return, ver. 13. And this particularly expressed and
opened in the following verses. The return was gracious and full of
consolations.
Hereby it appears that faith may expect great and comfortable advan
tages from the intercession of Christ, in reference to outward sufferings and
calamities.
1. The turning away of God's anger and indignation. Upon Christ's
interposal, the Lord's indignation was diverted from his people, and turned
upon their oppressors and persecutors, ver. 14, 15. When the Lord's
anger is turned away, the bitterness of any affliction is past. Though the
Lord writ bitter things against his people before, yet upon Christ's appear
ing for them, he speaks good and comfortable words.
2. Faith may expect sympathy and compassions under sufferings, instead
of wrath and indignation. Our great High Priest, who intercedes for us, is
touched with the sense of our sufferings ; and sufferings pass under the
name of infirmities in the style of the apostle. He has as effectual a sense
of them as if himself felt them. The Angel of his presence, he who appears
in the presence of God for us, in all our afflictions he is afflicted. What
ever pressure lies upon us he bears us, and so is apprehensive of the weight
of both.
8. Faith may expect that sufferings shall be proportioned to our strength.
If our strength be small, sufferings will be, some way or other, made lighter ;
or if they be heavier, our strength will be proportionably increased. He
who intercedes for us, as he is a merciful, so he is a faithful high priest,
1 Cor. x. 13. He will take care that they shall not be too heavy, nor lie
too long. When Satan or his agents would sink them, Christ interposes
with a The Lord rebuke tliee, Zech. iii. 1, 2.
4. Faith may expect on this account that we shall be secured from the
evil of sufferings ; and when the evil is gone, there is nothing in them to be
feared ; for nothing is reasonably an object of fear, but something that is
evil, John xvii. He prays not they may be taken out of the world, nor that
they may be kept from troubles and sufferings, but from the evil of them.
And what is there else to be desired ? We cannot desire to be freed
from the good of them, we need not desire to be freed from that which is
neither good nor evil in them. All that we need, all that we can in reason
desire to be freed from, is the evil ; and this Christ prayed for, this he inter
cedes for.
5. Faith may expect deliverance in due time, when it is best, when most
for his honour and interest, and most for our spiritual advantage and com
fort. And that is as soon as we can in reason desire it ; for before it be
good in those respects, it is not desirable. Upon Christ's interceding for his
people in their distress, the Lord prepares instruments from all quarters to
cut off the horns which pushed, and gored, or dispersed his people. Their
power and greatness could not secure them. Horns, in the prophetic style,
signify kings or sovereign powers. Upon Christ's appearing for his people,
they are cut off, their power is broken, so that the oppressed are no more in
danger of their push.
6. Faith may expect, till deliverance come, that which is better than
deliverance, t. e. an holy and fruitful improvement of suffering ; and such an
improvement of them is better than freedom from sufferings.
BELIEVERS' COMMUNION WITH THE
FATHER AND SON.
And truly our fellowship is with the Father, and with his Son Jesus Christ.
— 1 JOHN I. 3.
HERE is heaven in the text, as much happiness as men and angels do or
can desire, happiness both formal and objective ; and the sweet issue of both
in the words following : ' These things write we unto you, that your joy may
be full.' Joy, fulness of joy; joy, which is the smile of happiness and the
flower of glory.
The object of this happiness, or the object which is our happiness, is God
in Christ, the Father and the Son, the Father of Christ, and the Father of
believers. ' I go to my Father and your Father ; ' his Father by eternal
generation, ours by adoption ; his, quoad rem et modum subsistendi ; ours,
quoad effectual, et modum operandi ; which shews itself in indulgence, love,
care, pity, providence. ' And his Son Jesus Christ,' that is the other object
of our happiness ; he who, ver. 1, is called ' the Word of life,' and, ver. 2,
* eternal life.' Now eternal life and happiness are reciprocal, and used as
convertible terms in Scripture. Christ is the word of life in himself, eternal
life to us : the word of life, essentialiter ; eternal life, causaliter. And this
is that happiness, that eternal life, which we have from him and by him.
This fellowship in the text, which we call formal happiness, the word xoivcav!a,
is rendered by some consortium, converse ; by others, societas, fellowship ;
by others, communio, so Beza. And this does best express the word, and
therefore we will use it, and the rather because it includes both the former.
And from the connection we might observe that fellowship, or communion
with the Father and with his Son Jesus Christ, is eternal life or happiness ;
for what is happiness but the enjoyment of the chiefest good ? Now the
Father and the Son are the chiefest good, and communion with them is the
enjoyment of them ; for then we enjoy the chief good, when we are united
to it, when we have interest in it, and when we partake of it. But com
munion includes all these, as will appear in the explication.
And thence we might infer that eternal life is not confined to heaven. If
we take eternal life for happiness, a man may have eternal life on earth.
Heaven is not so much local as we imagine. Communion with God ia
heaven, and happiness, and eternal life. He that hath communion with
166 BELIEVERS' COMMUNION WITH [1 JOHN I. 3.
God is in heaven while he is on earth ; and if a man could be there without
this, he would want heaven even in heaven. There is no essential difference
betwixt happiness on earth and happiness in heaven ; they differ but gra
dually. If a man on earth could enjoy perfect communion with God, he
would be perfectly happy. But I pass by this to that which is express in
the text, and I shall insist upon this.
Obs. Believers have communion with the Father, and with his Son Jesus
Christ. We need not seek out more proofs. That which will be most pro
fitable is an inquiry into the nature of this communion, wherein it consists.
Take an account of this in three particulars. Communion includes, 1, real
union ; 2, reciprocal community ; 8, familiar converse.
1. Union. This is the basis of communion. Believers are united to the
Father and the Son, and the Father and the Son to them. They are united
morally, conjugally, mystically. The bond of moral union is love, gluten
animarum, by which spirits cleave to one another, nay, penetrate into one
another and mix together so as they become one. Jonathan loved David
as his own soul, as though one soul had informed and animated both bodies.
Thus friends are united. Now believers are the friends of God. Abraham
was called the friend of God, James ii. 23. ' Ye are my friends,' says
Christ to his disciples, and in them to us, John xv. 14, 15.
There is also a conjugal union. By this men are ev au^a, as by the other
they are pia 4^%^. And thus we are united to the Father and the Son.
We are the spouse of Christ, and the Father has married us in an everlasting
covenant. Christ, by assuming our nature, became tv otZ/Au, with us, Eph. v.
And by this conjugal conjunction we are lv irvsvpct, with him, 1 Cor. vi. 17.
' He that is joined to the Lord is one spirit.'
There is also a mystical union, which is set forth frequently, though not
fully, by physical unions. We are united to Christ as the branches to the
vine, John xv. 15 ; as the members to the head, Col. i. 18, Eph. v. 23 ; as
the building to the foundation, 1 Cor. iii. ; and, which is nearer than all
these, as the soul and body. Christ is wholly in every believer, and wholly
in every part, as anima is tota in toto corpore, et tota in qualibet parte ; there
fore, Gal. ii. 20, ' I live, yet not I, but Christ liveth in me.' As the soul
liveth in the body, and the body is animated by the soul, so is the soul ani
mated by Christ, and depends upon him as much for spiritual life, as the
body depends upon the soul for natural life. He is the actus primus, the
principle of our supernatural being and operations ; and, abstracting all im
perfection from the word, Christ may be called the forma informans of a
sanctified soul, as it is sanctified. But there is an expression beyond all
this, John xvii. 21, 22, « That they all may be one, as thou art in me and
I in thee, that they also may be one in us' ; and ver. 22, ' that they may be
one, even as we are one.'
2. Community. The Lord and believers have all this in common. And
this seems to be the proper signification of Hoimvia. It may be rendered as
well community as communion, if we may conclude from its original. Hdvra
rwv <pt\£v xoiva, says the philosopher, and gives the reason in his Ethics, sv
xotvuviq yag j? p/X/a, friendship consists in community, and so does fellow
ship. Now there is betwixt the Lord and believers a fourfold community.
(1.) Of enjoyment; (2.) Of affections ; (3.) Of interests ; (4.) Of privileges.
There is a community,
(1.) Of enjoyments. The Lord is ours, and we are his. ' I will be your
God, and ye shall 'be my people.' That is the covenant. The 'Lord is
their portion,' Ps. xvi. 5, Lam. iii. 24. And they are the Lord's portion :
Deut. xxxii. 9, ' The Lord's portion is his people.' We have interest in his
1 JOHN I. 8.] THE FATHER AND SON. 167
glorious essence and attributes. In his omnipotency, that is our safety. By
it we are more secure than if all the hosts of heaven and earth did surround
us. And if we could use faith when we seem most deserted in the world, we
might see more with us than against us ; we might behold, with Elisha's
servant, 2 Kings vi. 17, the mountains full of horses and chariots of fire
about us.
His wisdom is- for us. That laid the plot of our happiness from eternity,
and does carry it on successfully, maugre all the plots and stratagems of men
and devils ; and we, relying upon the conduct of omnisciency, are further
from miscarrying than if all the wisdom of angels and policy of men were
engaged for us.
We have interest in mercy. Mercy is peculiarly the saints' ; no creatures
partake of mercy but they, and they have nothing but mercy. All the ways
of God are mercy to them, Ps. xxv. 10. The greatest afflictions, yea, in
some sense the greatest sins, the issue makes \iftelix culpa. The saints are
vessels of mercy ; it falls into them here, but they shall fall into it hereafter,
and be filled therewith, as a vessel cast. into the sea. We swim in streams
of mercy from one condition to another, till at last we be swallowed up in
the ocean of mercy.
In all-sufficiency. This is our riches, and we are richer in this interest
than if we were actually possessed of the whole world. I am '"IE? ?S} says
God to Abraham. And he is the same to all the faithful. 'To him that over-
cometh I will give to inherit all things,' Rev. xxi. 7. And he giveth us Kavra,
irXbuaiug, ' all things richly to enjoy,' 1 Tim. vi. 17. Thus God, and with
him all things, are ours ; and so, reciprocally, we are his, and every part of
us, our body, soul, and spirit. A saint is the temple of God, 1 Cor. iii. 16,
and every part of him is dedicated and consecrated to God ; he is avdd^a,
that is not ava.8if^a. Our body, that is the outer court ; our souls, that is
the holy place ; our spirits, that is the holy of holies. God is most in this,
and manifests himself most gloriously to it. ' This is my resting place,
here will I dwell.' All the faculties of our souls and members of our bodies
must be weapons and instruments of righteousness.
And as there is this community betwixt us and the Father, so also be
twixt us and the Son. His nature is ours, and ours is his ; he is bone of
our bone, and flesh of our flesh. His riches is ours, and our poverty his :
2 Cor. viii. 9, ' He became poor, that we through his poverty might be rich.'
His righteousness is ours, and our sins are his ; he made him sin for us, who
knew no sin, that we might be made the righteousness of God in him, 2 Cor.
v. 21. His happiness is ours, and our curse is his, Gal. iii. He was made
a curse for us, that he might free us from the curse of the law. His glory
is ours, and our shame was his ; he took upon him the form of a servant,
that we might be made the sons of God. He was made the most contempt
ible and abject of men, for so Isa. liii. 3 is rendered contemptissimus abjectis-
simwque virorum, D^X Tin, desitus virorum, i.e. in quo desinunt viri, ita ut
ipse non habeatur pro viro. He was brought so low, as he seemed not to be
a man ; and we are exalted so high, as we seem not to be men. He was the
reproach of men and shame of the people, and we are the glory of Christ :
John xvii. 22, ' And the glory which thou gavest me I have given them.'
(2.) Community of affections. The Lord and his saints have the same
affections, running in the same channel, fixed on the same objects. There
is mutual love. The saints love the Lord, and are beloved of him. ' I love
those that love me,' says Christ, the Father's Wisdom, in Proverbs. And
John xiv. 21, ' He that hath my commandments, and keepeth them, he it is
that loveth me : and he that loveth me shall be loved of my Father, and I
168 BELIEVERS' COMMUNION WITH [1 JOHN I. 3.
will love him,' &c. A saint loves whatever resembles Christ, whatever be
longs to him : his image, his people, his ordinances. And the Lord loves
whatever belongs to a saint as a saint ; his love extends itself to his friends,
his goods, his posterity ; he shews mercy unto thousands of those that love
him.
There is also a reciprocal delight. The Lord takes pleasure in his saints,
and in their services ; they are all his Hephzibahs, his rest, his joy, his
peculiar treasure. And they delight in him and his administrations ; they
prefer him before their chief joy. The soul says, 'Lord, whom have I in
heaven but thee ? and there is none on earth that I can love in comparison
of thee.' And the Lord says to his saints, ' Whom have I on earth but
thee ? and there is none in the world that I love like thee.'
So mutual desires. The soul desires God's glory, and the Lord desires
the soul's happiness. The soul desires to be with Christ, and cries, 'Come,
Lord Jesus, come quickly.' Make haste, my beloved, and be thou like to a
roe or a young hart upon the mountain of spices. And Christ desires the
soul should be with him, and calls, Cant. ii. 10, ' Rise up, my love, my
fair one, and come away, John xvii. 24, ' I will that they also whom thou
hast given me may be with me.'
So for hatred. The Lord hates sin and sinners, and so does a saint :
Ps. cxxxix. 21, 'Do not I hate those that hate thee ? and am I not grieved
with those that rise up against thee ? ' Here is an exact compliance,
they do idem velle, et idem nolle ; love the same things, and hate the same
things.
(3.) A community of interest. The Lord and saints have the same ends,
the same designs, the same friends and enemies. So Jehoshaphat expresses
his society with Ahab, ' I am as thou art, my people as thy people, my
chariots as thy chariots.' The Lord aims at his own glory and our happi
ness, and we aim at his glory and our happiness. And though he may seem
more to seek his glory than our happiness, and we may fear we seek our
happiness more than his glory, yet indeed these two are inseparable and
almost coincident. That which advances his glory promotes our happiness,
and that which makes us most happy makes him most glorious. Wisdom
and mercy have made a sweet connection betwixt his honour and our happi
ness, so that they cannot be disjoined. We need no more fear to come short
of happiness than we need to fear that the Lord will come short of his glory,
for these two are embarked together.
And as they seek the same ends, so they choose the same means. There
is not only /A/a /3ouA?;<r/g, but Kgoaigsaig. A saint will use no means but what
the Lord prescribes and approves ; he will rather depend on the wisdom of
God for the success of those means which seem most improbable, if the
Lord has prescribed them, than consult with or rely upon carnal reason ;
rather hazard the loss of a kingdom than set up a golden calf, though Jero
boam, a stranger to God, did ; rather die than deny the truth, to save his
life ; rather lose the world than tell an officious lie.
And as they have the same end and means, so in the prosecution of these
they have the same friends and enemies. He is not a friend in the Lord's
account that is an enemy to the saints ; nor is he the saint's friend that is
the Lord's enemy. Those that hate thee (says David), and rise up against
thee, I hate them with a perfect hatred, I count them my enemies. And
they have the same account of things as of persons ; what is done against
one is done against both, and what is done for one is done for both. The
wicked they persecute the saints, and the Lord looks upon them as perse
cutors of him : ' Saul, Saul, why persecutest thou me ? ' And Saul need
1 JOHN I. 3.] THE FATHEB AND SON. 169
not wonder at this, if he had considered that of the psalmist, ' He that
toucheth you, touches the apple of my eye.' And therefore the sufferings
of the saints are called the sufferings of Christ. The saints they do good
to their brethren, feed, clothe, and visit them, and the Lord takes it as done
to himself : Mat. xxv. 34, 35, ' Come, ye blessed of my Father ; I was an
hungered, and ye gave me meat : I was thirsty, and ye gave me drink : a
stranger, and ye took me in : naked, and ye clothed me : sick, and ye
visited me : in prison, and ye came unto me.' But how could this be,
think the saints, seeing Christ is above these kindnesses ? He tells :
ver. 40, ' The King shall say,' and he says it with an asseveration, ' Verily
1 say unto you, Inasmuch as ye have done it to one of the least of these my
brethren, ye have done it unto me."
(4.) Community of privileges. The Lord condescends to make the saints,
so far as they are capable, partakers of his own privileges, even those which
no creatures else partake of.
It is his privilege to be omnipotent, and the saints have something that
resembles this. One would think Paul speaks as much, when he glories that
he can do all things, Christ strengthening him. And every saint may pre
sume as much.
It is the Lord's privilege to be omniscient, yet he vouchsafes some shadow
of this to us, when he promiseth the Spirit shall lead us into all truth, and
that the Spirit should teach us all things, 1 John ii. 20.
It is his privilege to be all-sufficient. And what does he promise less to
us, when he assures us we shall want no good thing, we shall have all things
richly to enjoy, we shall inherit all things ? Who would desire more all-
sufficiency than to have all things sufficient, all things that are good ?
2 Cor. ix. 8.
And as we partake of the privileges of the Father, so also of the Son.
He is TgiafAeyiffros, king, priest, and prophet, and so are we ; he has ' loved
us,' &c., 'and made us kings and priests,' enables us to offer up spiritual
sacrifices acceptably ; and has prepared crowns, and sceptres, and kingdoms
for us. We are prophets too, for we are all taught of God; we have the
Spirit of wisdom and revelation, Eph. i. 17. The same Spirit, which was a
Spirit of prophecy, is in us; and though it do not enable us, as formerly
them, to foretell future contingencies, yet something future we know. Every
saint, who has attained assurance, knows he shall be saved ; and this is a
contingency in respect of second causes.
Again, Christ is the Son of God, and so are we. What honour is this !
' Behold what manner of love the Father hath bestowed on us, that we
should be called the sons of God,' 1 John iii. 1. Christ is the heir of all
things, and we are heirs of God and co-heirs with Christ, Rom. viii. 17.
Christ is the object of his Father's love, and so are we, Lev. xxvi. 11.
Christ is the glory of God, the brightness of his glory, and we are the glory
of God, Ps. xi. 10. It is rendered, ' His rest shall be glorious.' Now, the
saints are they in whom God rests. Ecclesia, in qua aquiescit Deus, says
one on the place. Therefore they are his glory. Christ is a conqueror, and
so are we ; conquer the world, John v. 5; and the god of this world, Satan,
who also commands another world, prince of the power of the air ; him we
conquer, and all his legions of darkness. Yea, we conquer that which is
more potent than both the world and the devils, and this is sin ; it over
threw both the former, and we subdue this. Nay, in all this, vireevixw/Atv,
we are more than conquerors.
Christ is a judge, and so are we : 1 Cor. vi. 2, 3, ' Know ye not that the
saints shall judge the world?' Nay, the chiefest part of the world, the
170 BELIEVERS' COMMUNION WITH [1 JOHN I. 3.
angels : ver. 3, ' The saints shall judge the angels.' This is the second
head, wherein this communion is expressed.
3. Familiar converse, which \ve may make out in four particulars :
(1.) Visits; (2.) Walking with God, and he with us; (3.) Conference;
(4.) Feasting.
(1.) Visits. The Lord visits us, and we visit him; he comes to us,
stands at the door and knocks, and if we open he will enter, Rev. iii. 20 ;
he will come in and manifest himself to us. This is the end of visiting, to
see whom we visit ; and this is it the Lord desires, Let me see thy face, and
hear thy voice, Cant. ii. 14. There are sweet interviews betwixt God and
the soul ; he shews himself in part, withdraws the veil a little, that we may
have some glimpses of his glorious excellencies. The day of glory dawns
here, though the meridian be only in heaven ; and though we see but darkly,
as in a glass, yet we see more clearly than his ancient people. The object
was far off from them, and the medium was darkened by the interposition of
a cloud of ceremonies ; but the Day-spring from on high hath visited us, and
made them vanish. Abraham saw but his day, and that afar off; we see
himself, he is set forth crucified before our eyes, Gal. iii. Moses's face was
veiled, nor was he permitted to see anything of God but his back parts ;
but we, 2 Cor. iii. 16, with open face behold the glory of God, yea, the
brightness of his glory shining in the face of Christ. These interviews, these
visits are in the ordinances.
He visits us also in his providences. There is no condition so sad and
forlorn, which can estrange him from us, hinder him from visiting us ; nay,
he takes those opportunities to be most kind and frequent in seeing us,
when a visit will be most welcome ; nor does he visit us merely to see us,
but to do us good. In trouble of conscience, he visits us with his loving-
kindness ; in darkness and perplexities, with comforts makes his face to
shine upon us. In troubles and dangers, he visits us with his salvation ;
in sickness and restraint he comes to us, and performs all the acts that love
can put forth to a sick friend, he makes our beds in our sickness, Ps. xli. 3 ;
his left hand is under our head, and his right hand sustains us. Nor need
we fear to be troublesome to him with too frequent visits ; he takes nothing
more unkindly than when we withdraw and grow strange ; he invites us :
Cant. ii. 10, ' Rise up, my love, my fair one, and come away.' ' Come unto
me, all ye that are weary.' And when he cannot draw us up with his cords
of love, he drives us with his rod ; and that is one end why he exercises his
people with sickness, losses, disappointments, wants, desertion of friends,
and other afflictions, to draw them more to himself.
/ (2.) Walking with God. A saint walks with God, and God with him ;
so he promises, ' I will walk in the midst of you, 2 Cor. vi. 16; Lev. xxvi.
12, ' I will never leave thee nor forsake thee.' Nor is this only in fair way :
' When thou goest through the fire, I will be with thee,' &c., Isa. xliii. 2.
The familiarity of this walking, methinks, is held forth in this expression,
Ps. Ixxiii. 23, ' Thou boldest me by thy right hand.' What more familiarity
than to walk hand in hand ? Thus Enoch walked with God, Gen. v. 22 ;
and Noah, Gen. vi. 9 ; the whole conversation of a saint is a walking with
God. He sets God always before him, Ps. xvi. 8 ; walks, as seeing him
who is invisible, Heb. xi. 27 ; makes God his meditation day and night, and
says with David, ' I am continually with thee,' Ps. Ixxiii. 23. He observes
God in all his ways, looks upon the world as an engine acted by the Lord's
influence, acknowledges no other animam mundi, he sees providence act and
move the whole universe. He sees God in everything visible, qualibet herba
Deum, tastes God's sweetness in every comfort, hears God's voice in every
1 JOHN I. 8.] THE FATHEK AND SON. 171
one that speaks to him. David heard God speak, when his companions
heard none but Shimei. Job's carnal acquaintance would blame the Chal
deans, Satan, and other second causes for his losses ; but he looks higher,
' The Lord giveth,' &c. Others may refer sickness to the distemper of the
humours, and blame the malice of men for their afflictions ; but a saint says,
with Eli, ' It is the Lord.' He rests not in the surface of things, but pene
trates through them to the first mover ; his sight is not terminated in second
causes, he knows they are dead and without motion, till moved by the first ;
nor do any give a firmer, at least a more practical, assent to that meta
physical principle, causa secunda non movet, nisi mota.
And as he observes God in all, and ascribes all to God, so he depends upon
God for all ; the arm of the flesh supports not him except he see the
strength of God in it. Ordinances are in his account empty cisterns, till
the Spirit of God fill them ; the staif of bread cannot strengthen him till the
Lord strengthen it ; the word is a dead letter unless the quickening Spirit
enliven it. He esteems these because they are means of God's appointing,
but he knows they are arbitrary means ; God can give the end without them,
but they can never attain the end without him.
As he walks with God in respect of thoughts and judgment, so also in
respect of his affections. These are animi pedes, r%$ -^v'x/is TnjjSj^am.*
Desire draws us towards him, love joins us to him, delight continues us
with him ; by desire we move to God, by delight we rest in God. Desire acts
thus : Oh when shall I come and appear before God ? How long will the
Lord be as a stranger, and as a wayfaring man ? How long shall there be
such a distance betwixt me and him whom my soul loves ? Oh draw me,
and I shall run after thee ; nay, draw me, that I may run with thee, for
nothing short of thyself can content me. Then, when desires are answered,
love acts thus : it closes with Christ, and twines itself into a strict embrace
with him ; it is jealous of everything that might estrange, and counts it
death to hear of parting. It says, with Ruth to Naomi, Ruth i. 16, ' En
treat me not to leave thee, or to return from following thee : for whither thou
goest, I will go ; and where thou lodgest, I will lodge ; thy people shall be
my people, and thy God my God : the Lord do so to me, and more also, if
aught but death part thee and me.' >
Being thus united and resolved, delight acts thus : Oh then, and have I v
found him whom my soul loves ? I have enough : ' Return to thy rest, 0
my soul, for the Lord has dealt bountifully with thee ; whom have I in
heaven but thee?' &c. There is more beauty in the light of his countenance
than in all the glory of the world ; there is more sweetness in thy presence
than in all worldly pleasures ; there is more riches in the enjoyment of thy
self than in all the kingdoms of the earth. So in practice, as in judgment
and affection, our conversation is a way, a pilgrimage. Now because our
weakness is much, the difficulties and dangers many, the Lord promises his
presence shall go along with us ; he walks with us, Isa. xlix. 10, 11, nay, in
us ; before us, so he is our guide, Ps. xlviii. 14 ; behind us, so he is our
guard, our rearward, Isa. Iviii. 8 ; beside us, on our right hand, Ps. cxxi. 5,
Ps. ex. 5 ; lest we should err, he leads us, Isa. Iviii. 11, takes us by the
hand, cum apprehensione manus, i. e. apprehendendo mnnttm meam. When
we grow weary, he bids us lean upon him : Cant, viii., ' Who is this that
cometh out of the wilderness, leaning upon her beloved ? ' he holds us up,
Ps. Ixxi. 8. Faith is expressed frequently by this notion, leaning upon God,
\W, recumbency. When we faint, and can walk no longer, he bears us, his
everlasting arm supports us, Isa. Ixiii. 9, xlvi. 8, 4 : a full place, Isa.
* QU. •XTi^UfJI.tt.Ta. ? ED.
172 BELIEVERS' COMMUNION WITH [1 JOHN I. 3.
xl. 11, 'He shall feed his flock like a shepherd : he shall gather the lambs
with his arm, and carry them in his bosom, and shall gently lead those that
are with young.'
(3.) Friendly conference. The Lord talks with us, and we with him ;
friendly and familiar colloquies ; he speaks to us by his word, by his provi
dence, by his Spirit ; the sweet whisperings of the Holy Ghost, that still
voice comforts, directs, encourages. This answers all objections by which
we would deprive ourselves of comfort ; this tells us the non-consequence of
all Satan's fallacies, and does nonplus that arch-sophister. When he pre
sents hell and wrath, it says, ' I am thy salvation ;' when he brings us into
the valley and shadow of death, it saith, 'Be not afraid, I am with thee,' I
will not leave thee. When we have lost our way, and know not how to re
turn, then we hear a voice behind us, nay, in us, saying, ' This is the way,
walk in it.' And when the word that he hath writ to us seems obscure, he
instructs us viva voce. The Spirit, as Philip to the eunuch, not only joins
himself to the chariot, but comes in ; and this voice the saints know : ' My
sheep know my voice,' John x. 5 ; others are strangers to it.
Nor does he only make known, tell us the secret of his word, but the
secret of his providence : ' The secret of the Lord is with those that fear
him,' Ps. xxv. 14 ; ' Shall I hide from Abraham the thing that I do ?'
Gen. xviii. 17, ' The Lord will do nothing, but will reveal his secret to his
servants the prophets,' Amos iii. 7. Oh what familiarity is here ! What
more amongst the dearest friends than communication of secrets ? These
God communicates, yea, those which were locked up from eternity, even
from the angels, the salvation of particular souls. So he speaks to us.
And we speak to him in prayer and meditation. We may speak at any
time : the King's ear is never denied us ; the chamber of presence is always
open, and we may speak with boldness and confidence, though we be poor
worms. The Lord delights in such dialogues, and is much displeased when
we estrange ourselves : ' Let me see thy face,' &c. And therefore when he
sees us so busy in the pursuit of other things, and so much taken up with
outward comforts, as we neglect him, he many times deprives us of these
comforts, that when we have less of them he may have more of our com
pany. See a pregnant place, Hosea ii. 10, 'I will allure her into the
wilderness ;' she shall be in a wilderness in respect of friends, comforts,
riches, honours ; these shall desert her, or be taken from her. And what
then ? ' Then I will speak comfortably to her.' The noise of the world was
before so loud in her ears as she would not hear me, no, not when I spake
comfortably to her ; she was so busy in parleying with the world, as she had
no leisure to confer with me. But I will bring her into the wilderness, far
from these incumbrances that have interrupt our communion, and then we
shall enjoy one another; he will speak comfortably, and we may talk
familiarly with him. He oftentimes breaks the cistern, that we may have
recourse to the fountain ; lets our corn, wine, and oil be plundered, that we
may more delight in the light of his countenance ; lets the swine devour our
husks, that we may learn to prize the pleasures of our Father's house. He
deals with us, as Absalom did with Joab, when he desires conference with
him ; he sets our corn on fire, for, says he, in their affliction they will seek
me diligently, Hosea v. 15, 2, Lam. xiv. 30.
(4.) Kind entertainments. The Lord feasts the saints, and they feast
him : Isa. xxv. 6, ' And in this mountain shall the Lord of hosts make unto
all people a feast of fat things, a feast of wine on the lees, of fat things full
of marrow, of wine on the lees well refined.' Christ leads his spouse into
his banqueting house, Cant. ii. He satisfies them with the fatness of his
1 JOHN I. 8.J THE FATHER AND SON. 173
house, Ps. xxxvi. 8, and makes them joyful in the house of prayer ; fills our
souls as with marrow and fatness, Ps. Ixiii. 5 ; feeds us with manna from
heaven, with angels' food. All truths are pabulum animee ; but divine truths,
they are delicacies, sweeter than the honey and the honeycomb to a renewed
soul. He gives us sweet intimations of his love, peace that passes all under
standing, joy unspeakable, and full of glory. The full fruition of these joys
are reserved for heaven, yet some drops fall from those rivers of pleasures
that are at his right hand, to refresh us in our pilgrimage. He conveys to
us in this wilderness some clusters of grapes and figs, though we must stay
for a full vintage till we come to Canaan. We break our fast here, but stay
for the marriage-feast till we be taken up to our glorious bridegroom. Some
of our master's joy enters into us here, but there we shall enter into our
master's joy, and shall bathe ourselves in that boundless and immense ocean
of pleasure and sweetness to all eternity.
And as the Lord feasts us, so we him. ' Behold,' says Christ, Rev. iii.,
' I stand at the door and knock ; if any man will open the door, I will come
in to him, and sup with him, and he with me.' And what is that which the
Lord counts a feast ? A broken heart, that is a sacrifice well pleasing ; a
humble spirit, he dwells with such a spirit, Isa. Ivii. 15. He does not sup
and depart, but is at a constant diet with such a spirit. So also high
thoughts of God ; these he delights in, they are as a feast to him. When
they are so elevated as they make us tremble at his word, Isa. Ivii. So also
graces exercised, affections rightly fixed and elevated ; for when affection is
down, and grace unexercised, the soul is asleep, and cannot entertain Christ,
as the spouse, Cant. v. 12 ; will not admit him, will not open to him, though
he tell her he has gathered his myrrh with his spices, and prepared the
honeycomb with the honey, and brought wine and milk, brings his enter
tainment with him, will not put her to the charge and trouble of providing
it. Yet, in the drowsy condition, she opens not, though he use such power
ful rhetoric to get entertainment : ' Open to me, my sister, my love, my
dove, my undefined : for my head is filled with the dew, and my locks with
the drops of the night.' What sweeter compellations, what stronger argu
ments, could be used ? Yet he prevails not ; the spouse was slumbering,
the exercise of grace was suspended. A sleeping soul will not, cannot, feast
with Christ. It is an awakened soul, whose graces and affections are exer
cised, that entertains Christ ; these he counts a feast.
Use 1. If believers have communion with the Father and the Son, then
unbelievers hath communion with the devil and his angels. Your fellow
ship is with the Father, and with his Son Jesus Christ. There is happi
ness, here is your misery. I might enlarge it in analogy to the particulars
formerly insisted on. As believers are united to Christ, are one with him,
so wicked men with the devil. As all things are common between God and
believers, so are all things common between the devil and unbelievers.
Briefly thus. Unbelievers are one with the devil. There is a physical
union ; they are his members, he their head. There is a moral union be
twixt them, such as is betwixt friends ; the bond of that union is love ; and
though they defy him, and pretend much hatred, yet the argument of Christ
proves unanswerably that they love him. ' He that keeps my command
ments, he it is that loveth me,' John xiv. 21. And so answerably, he that
keeps the devil's commandments, he it is that loves him ; but these keep
his commandments, comply with his will, do what he suggests. The power
of the devil is absolute over these, as the centurion's over his servants. He
says to one, ' Go, and he goeth ; to another, Come, and he cometh ; to all
his servants, Do this, and they do it.' Nay, which is more, there is an
174 BELIEVEKS' COMMUNION WITH [1 JOHN I. 8.
essential union betwixt these ; not because his essence, as he is a spirit,
belongs to them, or their essence, as they are men, belongs to him ; but
because those qualities, which make him a devil, and are essential to him
as he is so, are in wicked men ; and those sinful qualities which make them
wicked, and are essential to them as they are wicked, are in the devil.
Pride, malice, averseness to God, hatred of his people, antipathy to his ways,
ordinances, and administrations, these are the same in both, and do only
differ in degrees. Further, the nearness of this union is evident, in that
the devil is in them, keeps possession of them. He is the strong man that
keeps the house. He is the prince of the power of the air, that not only
rules over, but rules in, the children of disobedience. Wicked men may
more properly be called demoniacs, than those whose bodies are possessed
of the devil, of which we read in the Gospel ; for he possesses wicked men's
souls, and being a spirit, can join himself more intimately to a soul, and
mix his being more nearly with it, than with a body.
And as they are united, so they have all things common. He is theirs,
and they are his, Rom. vi. 16. The apostle's argument proves it. ' Know
ye not, that to whom ye yield yourselves servants to obey, his ye are to whom
ye obey ?' He is their god, ' the god of this world ;' their prince, he
' rules in the children of disobedience ;' their father, ' You are of your father
the devil,' John viii. 44 ; and they are his people, his slaves, his children :
Acts xiii. 10, ' Thou child of the devil.' They have the same interests, the
same designs ; they both drive on this design, to dishonour God, and de
stroy souls ; they have the same affections ; they love, hate, delight in, and
desire the same things ; they love, and delight in, the works of darkness,
hate God, his image, his people, his ways and ordinances. So for converse,
they walk and confer together ; for as the Lord does talk with his people,
by his Spirit suggesting his will to their souls, so Satan talks with wicked
men by his suggestions, making his will known to them.
And as they have all things alike in communion here, so they shall have
the like condition hereafter ; the like torments, and eternal woful fellow
ship in them. That is the doom which you must hear pronounced : ' De
part from me, ye cursed, into everlasting fire, prepared for the devil and
his angels.' ' Consider this, 0 ye that forgot God ;' see and bewail the
misery of your condition. Think you are in hell, while you are so near to,
and so familiar and intimate with, the devil. Renounce this cursed fellow
ship with the prince of darkness, and with the unfaithful * works of dark
ness, and never give rest to your souls till ye be in that happy condition on
which you may be admitted to fellowship with the Father, and with his Son
Jesus Christ.
Use 2. An exhortation to get this fellowship, and continue it. This we
shall urge by some motives, and shew the way to it, prescribing the means
whereby it may be attained. The motives I shall reduce to two heads, the
two ends for which we were sent into the world, and therefore the most
powerful to move and excite desire and endeavours, G-od's glory, and our
good. 1. It is most for God's glory. 2. It is best for us.
1. It is most for God's glory. God is most glorified in heaven. Now to
have communion with God, is to be in heaven. This is the gate of paradise,
and puts us into the suburbs of heaven. Besides, it is true, God's absolute
glory is indivisible, admits of no addition or diminution ; it is, as Chrysostom
calls it, avaXX&/wro£ xai axmjrog do^a, admits of no change, no alteration,
for in this respect he was infinitely glorious from all eternity, and nothing
can be added to infiniteness, Infinite non datur majus. But his relative
*_ Qu. ' unfruitful'?— ED.
1 JOHN I. 3.] THE FATHER AND SON. 175
glory, that may be' augmented ; he may be more glorious, though not in
himself, yet in reference to us. And in this sense he is glorified, or (as we
speak) made more glorious, both by himself and by his creatures : by him
self, when he manifests his glorious excellencies to the world ; by us, when
we acknowledge and take notice of those excellencies. Both ways God is
glorified by our communion with him. He manifests many glorious attri
butes hereby in admitting us to this fellowship : his truth in performing,
whereby he is engaged to grant it ; justice, in excluding others ; power
and wisdom, in fitting us poor pieces of clay for it ; and that which is the
darling of his attributes, to which he seems in the gospel to have designed
a peculiar glory, his mercy, love, and free grace, so far condescending as to
advance us, who are less than worms, worse than nothing, to such a glorious
fellowship.
And as God glorifies himself, &c., so those that have fellowship with him
hereby glorify him ; for he is glorified when he is acknowledged to be glo
rious, and none can do it with such advantage as these, for it is grace by
which God has most glory. Every grace exercised gives a testimony to all,
or some of God's excellencies : love to his beauty and goodness, fear to his
justice and holiness, faith to his truth, all- sufficiency, wisdom, power, and
faithfulness, humility to his majesty, patience to his sovereignty. Now
none exercise these graces but those who have this fellowship ; and those
who have most intimate communion have the most constant and vigorous
exercise of them.
And as the Father, so the Son is hereby glorified. It is the honour of
any person to attain his principal end, and this is it in which he most
glories. The end not only crowns the actions, but the agent. Now the end
of Christ's glorious undertakings on earth, the end of all his actions and
sufferings, was to glorify himself and his Father, in bringing us to communion
with both. He suffered so many things of God and man, that he might
make reconciliation, Heb. ii. 17 ; that, being reconciled, we might meet
and converse in a sweet and blessed fellowship here and hereafter.
And as the Father and Son are glorified hereby, so the Holy Ghost ; the
Scripture holds forth this as his peculiar glory. Hence that phrase in
Paul's prayer, ' the communion of the Holy Ghost,' 2 Cor. xiii. 14. The
Spirit is no less glorified by this communion (which seems to be ascribed to
him as an attribute) than the Father by the manifestation of his love, or the
Son by the dispensation of his grace. This then is the glory of God, and
this renders it most desirable to all generous and self-denying spirits. The
end is the priimim mobile, the first principle of motion, and the motion is
swifter and nobler, according to the value and excellency of the end. Heroic
actions aim at glory, as that which is the noblest end. But no glory com
parable to the glory of God, which seeing this communion so much advances
our desires and endeavours after it, should be no less strong and indefatigable
than they are noble and glorious. There is nothing more glorious than that
which most glorifies God ; and there is nothing so worthy of our desires
and endeavours, as that which is glorious ; and therefore we should desire
and endeavour nothing more in the world than this fellowship, since hereby
God is so eminently glorified, both in his attributes and relations. But if
our spirits be so low, as we cannot rise to this highest and supreme end ;
though those, who are elevated by grace, neither can nor* ought ; if this last
end seem too remote, to have any strong influence upon us by way of motive,
though indeed nothing is nearer or dearer to those to whom grace hath
endeared the glory of God, there are other motives near us, yea, within us,
* Qu. ' either can or' ? — ED.
176 BELIEVERS' COMMUNION WITH [1 JOHN I. 8.
not only the glorious concernment of God, but our own may move us. It
is not only most for God's glory, but best for us.
2. Most for our good. The sweetest pleasure, the highest honour, the
greatest advantage, and the chiefest happiness.
(1.) The sweetest pleasures are in fellowship with the Father and the
Son. Every step in communion with God is a paradise. And how can it
be less, since they are led by that hand, at which are rivers of pleasures ;
lie in that bosom, which is infinitely sweeter than myrrh, aloes, and cassia ;
walk in the light of that countenance, from whose smile spring all the
delights of heaven, are always in the view of that beauty which makes heaven
glorious, and all that behold it happy ? They sit under the shadow of the
tree of life, and have the banner of Christ's love for their canopy; feast
daily with the choicest delicacies of Christ's banqueting-house, and drink of
that pure river of the water of life, which proceeds out of the throne of God
and of the Lamb.
Pleasure is the result of those acts, which well tempered faculties exercise
upon the best object. Now what faculty can be of a rarer temper, than that
which is refined and elevated by grace, the most excellent accomplishment
that ever omnipotency created ; grace, I say, which informs the whole soul
of him who has this privilege ? And what more excellent, more glorious,
more delightful object, than God in Christ, the Father and the Son ? God
in Christ is the ocean of all sweetness and pleasures, in comparison of whom
all the pleasures that are, or ever were in the world, amount not to the pro
portion of a drop, and for quality, the very quintessence of them is but
bitterness. This is that object, which is all made up of sweetness and
ravishing delights. And he holds forth himself as delightful to every faculty
of man that is capable of pleasure. Truth, that is the dainty upon which
the mind feeds. Now he is the first truth, the sun, the fountain of it, from
whom were darted all those beams of truth which are scattered to this lower
world. ' He enlightens every man,' &c.
Goodness is that only which the will embraces with complacency. Now
he is the chief good, UVT' ayaQov, the idea and exemplar of all goodness, and
the spring from whence dropped all creature goodness.
Beauty, that is the pleasure of the eye. Now God in Christ, as Clemens
Alex. a^BTvrov r£v xa.7-.wv, the archetypal exemplar of all beauty. The
fairest and most glorious creatures are but rude, blurred, and imperfect tran
scripts. He is fairer than the morn, clearer than the sun. As Basil, vvt^afi^st
rqv TOU jjX/oy Aa//,T«orjjra, his brightness darkens the lustre of the sun. Nay,
he is infinitely brighter than the most glorious seraphim, 7-6 oi>ru$ xaXov
xaraX»j-v}/;i' xaaav avQewzivriv vwsgpdivii xa.i dvvu/Aiv, it is this beauty that
transports those happy souls that behold it, sig Siiav T'IVO. txaraaiv, as Basil,
into a divine, an eternal ecstasy. To the taste he is hidden manna, angels'
food, the bread of life. The touch is ravished with the kisses of those lips
that drop sweet-smelling myrrh, Cant. v. 18, and with the embraces of his
eyerlasting arms. The ear is delighted with the voice of joy and gladness :
' The voice of my beloved,' Cant. ii. 8. The sound of the voice can heal
broken bones, Ps. li. 8, can breathe life into a dead soul, convey heaven
into a spirit despairing at the gates of hell, and still it with joy unspeakable
and glorious. To the smell he is spikenard, myrrh, aloes, cassia, Ps. xlv. 8.
What a fragrant smell does Christ diffuse, when he lies in our bosom as a
bundle of myrrh ! as Cant. i. 13.
Oh what joy is in this fellowship, whenas there is nothing in the Father
or Son, but is a spring of comfort, pure, satisfying, overflowing, ravishing
comfort ! It is true, while we are present in the body, we are absent from
1 JOHN I. 3.] THE FATHER AND SON. 177
the Lord. We are not yet admitted to the well-head, that is in heaven ;
but there are rivers flowing from hence, that make glad the city of God.
There are streams of comfort conveyed to us in ordinances, promises, pri
vileges, of which they only have the actual improvement who have such
communion, they only with joy draw waters out of the wells of salvation,
whenas to others they are a fountain sealed.
No wonder if the saints have such a high esteem of this communion, and
of the ordinances wherein they enjoy it. See it in David : Ps. xlii. 1,2,
' As the hart panteth after the water brooks, so panteth my soul after God.
My soul thirsteth for Grod, for the living God : when shall I come and appear
before him?' So Ps. Ixxxiv. 1, 2, 'How amiable are thy tabernacles, 0
Lord of hosts ! my soul longeth, yea, even fainteth for the courts of the
Lord. My heart and my flesh crieth out for the living God.' Ver. 4,
' Blessed are they that dwell in thy house,' &c. And why so ? See ver. 7,
' Every one of them in Zion appeareth before God ;' ver. 10, ' For a day in
thy courts is better than a thousand. I had rather be a door-keeper in the
house of God than dwell in the tents of wickedness.' Hence the Marquis of
Vico, the pope tempting him with gold to leave the ordinances at Geneva for
the enjoyment of his estate in Italy, replied, Let his money perish with him
who prefers all the riches in the world before one day's communion with
Jesus Christ. But it is in vain for me to endeavour to express what joys
are in this fellowship, for it is beyond expression. It is joy unspeakable ;
nay, not only beyond expression, but above apprehension ; the peace of
God passes all understanding. Such peace, such joy is there in this
fellowship.
(2.) The highest honour. It is accounted a great honour amongst men
to be near unto and familiar with princes. ' Seest thou a maa diligent in
his business ? he shall stand before princes,' Prov. xxii. 29. These shine
in the orb of honour as the sun, when all about them, as planets of an in
ferior degree, borrow their light ; and they shine with the clearest ray who
are nearest to the fountain. What honour is it, then, to have such near and
familiar converse with the King of kings and Lord of lords ; to a companion
of the prince of the kings of the earth ? He alone is truly the fountain of
honour, and whatever is not derived from him by advantage of vicinity to
him is but a name, a shadow, ov&i a^iaifj,ara aura tT,ai av r/g ^a/7j, aXXa
dvofAara, ufyu/Adruv [iwov, as Chrysostom. He is clothed with honour and
majesty as with a garment ; and there is no way to be honourable but by
getting near to him, and creeping under the skirts of his garment. Those
that are not near to God are far from honour, even as those are far from
light who are antipodes of the sun. The light of these is darkness ; the
glory of those is their shame. Now, those who converse with God must
needs be near him ; they are so called, ' a people near unto God,' Ps. cxlviii.
14. They are vicini, neighbours ; there is nothing but the partition of the
body betwixt them, and there are many windows, many avenues in that by
which God passes to them and they to God ; whereas others are strangers,
foreigners, aliens to the commonwealth of this Israel, Eph. ii. 12. There
is a vast ocean parts them from that region where God is known and enjoyed.
It is true of them which Abraham says of those in hell ; we may say to them
as he to Dives, ' Between us and you there is a great gulf fixed, so that they
which would pass to you cannot, neither can they pass to us that would
come from thence.' The king of this commonwealth forbids traffic and com
merce with all but those few who have submitted to his sceptre, and these
only are near him. They are not only vicini, but propinqui ; not only
VOL. III. M
178 BELIEVEES' COMMUNION WITH [1 JOHN I. 3.
neighbours, but indwellers ; not only of the same commonwealth, but of the
same family. They are members of the household of faith. The Lord is
the master of the family, and Christ the heir. It is a great honour to be a
servant in such a house ; so says Chrysostom, avri [Myicrov a^l^arog TOVTO
riGqai, "h'syuv dofaov?. Paul puts this amongst his titles of honour, accounts it
one of his greatest dignities, to be servant of Jesus Christ. But we have
greater honours than these ; we are not only servants, but friends : ' Hence
forth I call you no more servants, but friends,' John xv. 14, 15 ; nay, not
only friends, but favourites. What greater honour than to be a prince's
favourite, to be in his presence, to have his ear, his smile, his heart ; to be
deep in his affections, high in his thoughts ; to have liberty to make known
all grievances, and the privilege to know all his secrets ? And all these are
made ours by communion. Hainan knew that his interest in the king's
favour did entitle him to all the honour he could confer ; therefore he says,
Esth. vi. 6, ' To whom would the king delight to do honour more than to
myself?' Though Haman's hopes deceived him, yet does the Lord never
disappoint his favourites. They have the royal apparel which the king useth
to wear, the robe of his righteousness, and shall have the crown royal upon
their heads ; and time will come when they shall be brought through the
streets of the great city, the new Jerusalem, with glory and triumph ; and
he shall command his angels to proclaim before them, ' Thus shall it be done
to the men whom the king will honour.'
Nay, this is not all. They are not only propinqui, but proximi, by this
communion ; joined to the Lord in the nearest ties of affinity and consan
guinity. The nearest affinity are husband and wife. Now, they are married
to the Lord, betrothed to Christ ; and •uxor coruscat radiis mariti, the rays
of honour which make the husband illustrious shine in the wife. The glory
of Christ makes his spouse glorious ; so he says, John xvii. 22, ' The glory
which thou gavest me, I have given them.' What glory in the world com
parable to this ? It is as far above the highest honours in the world as he
is higher than men who is higher than the heavens.
The nearest tie of consanguinity is that between parents and children.
Now, these are the children of God, and do converse with God as with a
father. They have fellowship with the Father, not only as he is so to
Christ, but also as to them. Now, what kind of honour is this, that we
should be called the sons of God ? orav ds viovs gWjj, airavra TUV ayaduv
rbv Sqaaugov cbsxaXu^- The spouse is not only the Lamb's wife, and so a
queen, a queen in gold of Ophir, Ps. xlv. 9, but also a king's daughter, ver.
13, the daughter of him who sits on the throne. And as though this were
not honour enough, he gives us a better name than that of sons and daugh
ters : Isa. Ivi. 5, ' To him that lays hold on my covenant, I will give within
my house a name, &c., even an everlasting name.' Here is immortal honour.
Sweetly Chrysostom, xav SouXjj xav ayowjg xav *wygA rs xai aarifjws XKV sv r£>
xa,ra rqv yqv jSica a<ffsgeifj,{j,swi, UTTK^JJ dia rqv wgog avrbv xoivuviav fS^zwytvl^uv
f3a.ff/\ida, ovgavuv voni.
But we are not yet come to the highest of that honour to which this fel
lowship advances. There is not only approximation, but union. They are
not only near to God, but one with him ; united to him closely, intimately,
inseparably. And this by virtue of communion ; for this (as before) neces
sarily includes union. What honour is this, to be one with God ; to be one
with the Father and the Son, even as the Father is one with the Son ? So
Christ prays, John xvii. 22, ' that they may be one, as we are one ;' as truly,
though not as perfectly. And the intimacy of this union is expressed by in
hesion ; they are not only united to God, but (if we may use the phrase)
1 JOHN I. 3.] THE FATHER AND SON. 179
mixed with him ; ver. 23, ' I in them, and thou in me.' Nay, a mutual in
herency : ' He that dwelleth in love ' (in love, which is the bond of this
glorious fellowship) ' dwelleth in God, and God in him,' 1 John iv. 16.
(3.) The greatest advantage. We have hereby,
[l.J Plenty, and [2.] Safety.
[1.] Plenty. No good thing will be withheld from those that walk up
rightly, Ps. Ixxxiv. 11 ; and who walk uprightly but those who walk with
him? as appears, Gen. xvii. 1, ' Walk before me, and be thou perfect,' or
upright, which is either an e^yjjtf/s of the former, or has necessary connec
tion with it. There is nothing good in heaven or earth which God will with
hold, no, not heaven and earth itself, when they are good ; nor that which
hath more goodness in it than heaven and earth united, himself, his Son, his
Spirit. ' The Father loveth the Son, and hath given all things into his hands.'
The Son loveth us, and giveth us all things ; for all things are common in
this communion ; the Son, and whatever he hath, is ours, as before. He
gives us iruvra, -/rXouov'wg, 1 Tim. vi. 17 ; ' all things richly to enjoy.' All
things, not only good, but evil ; not as they are evil, but good. The worst
thing given to a saint becomes good. That which is evil in itself, and evil
to others, is good to them ; that which is good in itself and to others, is evil
to the wicked. ' All things shall work together,' &c. 1 Cor. iii. 21, All is
yours, the whole world ; «ra<rjjs r$5s yrtg ag%pvrss 01 ayioi, rulers of the whole
world. See here the total of your wealth. The parcels are in the same
chapter, ver. 22. You have your possessions in a map, divided into two
hemispheres ; each of them comprise a world ; things present and things to
come, heaven and earth, this world, and that which is hereafter. And in
either of these, besides what is known and described, there is a terra incog
nita, vast continents which no eye ever surveyed, nor ear ever heard a rela
tion of ; nor could any heart, any thought, take the dimensions of it, so large
it is. Yet all this is theirs who are Christ's, ver. 23.
[2.J Safety : Ps. xci. 1, ' He that dwelleth in the secret place of the Most
High, shall lodge under the shadow of the Almighty.' Isa. xxxiii. 16, ' He
shall dwell on high, his defence shall be the munition of rocks.' Who dwells
in the secret of the Most High, but he that is continually with God, by secret
and intimate communion ? And he it is that abides under the shadow of
the Almighty, his shadow, who is the rock of ages ; therefore it may be well
said, his defence is the munition of rocks. He that hath such a defence
need not fear, as Ps. xlvi. 2, 3, ' Though the earth be. removed, and the
mountains carried into the midst of the sea ; though the waters thereof roar
and be troubled, though the mountains shake with the swelling thereof,'
ver. 5, ' God is in the midst of her ; she shall not be moved.' No such
safety as in nearness to God.
And as the Father undertakes their protection, so the Son. He looks
upon them as parts of himself, and those parts that are nearest to his heart.
They are his members, and he is sensible of their sufferings, as though the
union betwixt them were not only mystical, but physical ; in all their afflic
tions he is afflicted ; nay, his body mystical, his people, who have com
munion with him as a head, are more dear to him than his natural body ;
for he exposed this to all miseries, to make that happy. Christ will suffer
himself rather than theyf shall suffer. How safe are they !
(4.) The chiefest happiness ; for what is happiness but the fruition of the
chief good, the enjoyment of God in Christ ? Now, what is it to enjoy the
chief good (to enjoy God in Christ) but to be united to it, partake of it, con
verse with it ? All these are included in communion.
There is no true blessedness but in this fellowship ; and hell itself cannot
180 BELIEVERS' COMMUNION WITH [1 JOHN I. 3.
hinder those who have this fellowship from being blessed. There is more
happiness in this communion, abstracted from heaven, than there is in heaven
abstracted from this communion. Heaven is the place of happiness ; but
this fellowship is the cause, or rather the formality of happiness. This is it
which makes heaven happy ; and this would make hell to be heaven, if that
unhappy place would admit of it : this is heaven upon earth now, and will
be the heaven of heaven hereafter. He that has this fellowship is happy
before he come to heaven ; nay, heaven comes down to him, and is in him,
before he be in it. After the descent of the new Jerusalem from heaven,
John heard a voice, Rev. xxi. 3, saying, ' The tabernacle of God is with
men,' &c. The tabernacle of God is heaven, Ps. xv. When God dwells
with a soul, and continues to grant communion, heaven is with that soul.
Where the king is, there is the court.
It is true, this communion, while in the body, is very imperfect, and much
interrupted, and our happiness is answerable ; but, whatever happiness we
enjoy, we have it from and in this fellowship. In heaven it shall be perfect
and constant, and this is it which makes heaven desirable ; however, the
happiness which we shall have in heaven, and this here, differ not essentially,
but only in degrees. Communion here is the first dawnings of heaven, the
first gladsome appearings of glory ; the day breaks here, and the day-star of
bliss arises ; the meridian, the noon-day of happiness is in heaven ; but there
is no happiness, here or in heaven, but springs from this communion.
This is the highest privilege, the greatest happiness, that the most glorious
angel in heaven enjoys. What difference betwixt angels and devils, but this,
that the one has fellowship with God, the other neither hath, nor can have
it ? What difference betwixt heaven and hell, but this, that heaven is made
happy by this communion, hell miserable by wanting it ? What difference
betwixt saints militant and triumphant, but this, they are perfectly happy in
a perfect communion ; these happy imperfectly, enjoying but communion
in part ! But whatever happiness either angels or saints, in heaven or earth,
enjoy, it consists only in this fellowship.
What a strong invincible motive should this be to desire communion with
the Father and Son ! What stronger motive than happiness ! There is
none but desire it. There is a strong inclination, a natural tendency, in all
creatures, in their several spheres, to happiness. It is the voice of all mor
tals, ' Who will shew us any good ? ' Why, here is the way to the chief
good, to the greatest happiness, if you will walk in it. Ask the glorious
angels and saints why they are happy ; they will tell you. because they have
this fellowship. Ask the devils and damned spirits why they are miserable ;
they will say, because they have not, or ever shall enjoy this fellowship.
Ask why there is nothing but darkness ; they will answer, because they have
no fellowship with the Father of lights. Why there is nothing but weeping,
&c. Ans. Because no communion with the Father of consolation. Ask
why there is nothing within them but the torturing worm that dies not ; they
will answer, because they have no fellowship with him who died for sinners.
Ask why nothing without them but everlasting burnings ; they will answer,
because no communion with him whose blood should quench them. Ask
the saints in this world why they are imperfectly happy, why their life is
yXuxuOTxgov, made up of bitters and sweets, happiness and misery ; they will
answer, because their communion is imperfect and interrupted. Ask infe
rior creatures why they are [not] so happy as men and angels ; the answer
is, because they are not capable of this fellowship. Ask who you will, all
will conclude, all happiness is in communion, nothing but misery without it.
If then you would be happy, if you would not be miserable, get it ; and if
1 JOHN I. 8.] THE FATHER AND SON. 181
you would be perfectly happy, get nearer, closer communion with the Father
and the Son.
Means.
1. Entertain frequent and delightful thoughts of God. Such will present
us to God, and make him present with us. Whj'e they are in our minds, he
is in our hearts ; and there we enjoy him, and converse with him, in a way
most suitable to spirits. Communion amongst men is maintained by confer
ence ; that with God principally by meditation. This is the character of the
wicked, those who are at the greatest distance from God, ' God is not in all
their thoughts ;' he is not in all their thoughts, or to little purpose. But
those who have fellowship with him, he mast be in all their thoughts ; all
their thoughts must be of God. Even when their thoughts are employed
about lower objects, they then think of him ; because their thoughts of other
things have always a tendency to him ; he must be your meditation day and
night, last and first thoughts ; he must be betwixt your breasts as a bundle
of myrrh, Cant. i. 13, that, when ye awake, ye may be satisfied with his
image ; and so, with David, ye may be continually with him, Ps. Ixxiii.,
Ps. cxxxix.
It is true, while we are here, we must be employed in particular call
ings, and must do what we are called to with all diligence; but one who
tastes the sweetness of this fellowship can never be so busied in the world,
but he can steal a glance at Christ ; and in the thickest crowd of worldly
employments, can find a passage to let in some sweet thoughts of God ; but,
when disengaged from earthly affairs, oh then, as Basil sweetly, was [AW
roVoj Iv rri ^^ T^s °fsws Xo/frou <T£7r>.»jew<T0w ; let the whole soul be taken
up with thoughts of Christ ; let him fill every part of it ; (tt)du$ ds rh <ruvo>.ov
roVoj ev aurJj c%oXct|;sra/, no vacant place, no room to entertain vain, sinful
thoughts.
He that is much in thoughts of God hath much of God ; these both
admit him into the soul, and there entertain him. Christ enters into our
hearts, when thoughts of Christ enter ; and the meditation of him, in effect,
is his inhabitation in us. So Basil, xai TOVTO sffri roD Qsov svoixrisig, rb bio. rJjg
//.V^/ATJ; s%siv ividgu/Asvov sv iauriv rbv &eov. These seat God in our hearts, as
he sometimes seated himself between the cherubims ; and these make our
souls his temple, yea, the holy of holies, the holy place of the most holy
God ; so he, ovru yivo^t&a vabg Qtov, brav pri (pgovrlffi yriivaic rb auvfyji$ T^g
(Lvi)fj,ri$ 5/axoVrjjT-a/. Our hearts, by a constant entertainment of such
thoughts, either actually, or, when that cannot be, habitually, become the
tabernacles of God ; and he says of them, This is my resting-place, here will
I dwell ; and, according to his promise, I will walk in them, and dwell in
them. God is but a sojourner with those who seldom think of him ; he is
a wayfaring man, that turns but in for a night ; but he is an indweller,
and makes a constant abode, with those who constantly entertain him with
sweet thoughts. He dwells in them, and walks with them, i. e. he abides
in them, and converses with them. He does not Kagoixw, but xaroixt'i'v.
This for frequency.
They must be also delightful ; such wherein both Christ may, and we
must, take delight. Take heed of such thoughts as disparage or misrepre
sent God ; they must be such as advance him, endear him to us ; those
must delight us. ' How precious are thy thoughts ! ' &c. Not merely
speculative thoughts, for devils and reprobates may have such, but such as
have a sweet and powerful influence upon heart and affections. Speculative
let God into the head, but not into the heart ; into the fancy, but not into
the affections. They must be high, adoring, affecting thoughts. The Lord
182 BELIEVERS' COMMUNION WITH [1 JOHN I. 3.
enters with such thoughts, and with him enters divine light; which, as light
here below, being accompanied with heat, kindles the heart into flames ot
love, zeal ; burns up world-lusts and affections, quickens grace, refines the
spirit, melts the whole soul, separates it from dross ; makes it fit to be cast
into the mould of God, and impressions of his glorious image. Be frequent
in thoughts that beget such effects ; for in these we both enjoy communion
with God, and by them are fitted for further communion.
2. Live in dependence upon Christ, in the exercise of faith upon God in
Christ. Trust him in all, for all, with all. Trust him with all your con
cerns, for soul and body, for this life and eternity, for yourselves and pos
terity. Have confidence in him. You can have no fellowship or intimacy
with one in whom you have not confidence ; so far as you have fears, doubts,
suspicions, jealousy, distrust of him, so far you will be estranged from
him ; these will keep you off from him, as from one whom you cannot fully
trust, and will disoblige him, and so keep him off from you. These, so far
as they prevail, will occasion a mutual distance and estrangement, which
will not stand with near and mutual fellowship. When you find anything
too hard and difficult for you, sin, the world, temptation, any spiritual duty,
any service, he calls you to leave it, commit it to him, Ps. xxxvii. 5. When
you find anything too heavy for you, any want, affliction, suffering, when
it proves too burdensome, cast it upon him : Ps. Iv. 22, ' Cast thy burden
upon the Lord, and he shall sustain thee.' He will shew the part of an
intimate friend, and put his ^shoulder under, and not suffer thee to shrink,
to be moved, much less to sink. When you are apt to be troubled, per
plexed, solicitous about anything, cast that care upon him, 1 Peter v. 7,
Philip, iv. 6. They that have lived most in communion with God have
lived most in the exercise of faith ; trusting him with all they have, in all
they fear, for all they want. Walking in communion with God is a walking
by faith, not by sense ; not making sensible objects, persons or things, their
support and confidence ; but renouncing all confidence in the flesh, or in
those things which a carnal heart has recourse to for support. Rely on,
and stay yourselves upon God, Isa. 1. 10, else you will walk in darkness,
not see your way to communion with God, nor discern the comfort of it.
There is perfect peace and repose in this communion, but how may one come
by it ? See Isa. xxv. 3. While you stay yourselves on God, and go lean
ing on him, you are near him ; he is near you, you are in fellowship with
him. This is the posture of intimate friends; thus they enjoy one another,
herein their communion shews itself.
3. Renounce fellowship with others, all that is not consistent with, and
subservient to this with God. Aristotle tells us, Eth. 10, -roXXo/j d' tJvai
fiXov xara rtXtiav <f>iXiav ovx hde^iTai. Perfect friendship can be betwixt no
more than two. And good reason ; for entire friendship requires intense
affection, a high degree of love. And love, when it is divided, dis
persed amongst many objects, is weakened. This is more evidently
true here. The continuance of this blessed fellowship requires the whole
strength of our souls, the highest strain of affection, Mat. xxii. 37. No
love is sufficient, but that which is cordial, love with all the heart. God
will have all, or none at all. He will have our love, or we must have none
of his company. Now, how can God have all our hearts, if we let them be
distracted, by admitting others into such endeared fellowship ? Basil upon
that place, With all thy heart, &c., says, rb dt e% oXrig (isgiofMv 11$ triga, ovx
s-TTid'^irai, that is not the whole which is divided. God has not all that heart,
which is parted betwixt him and others; ofiov ya% av rr^ dyd^ns xarava'kuff^
tig xd.ru, ToaoZrov ffoi Xttyi/ i£ dvdyx.ru, oeV6 rou oXou. God wants so much
1 JOHN I. 8.] THE FATHER AND SON. 183
of our affections as the creatures have, or when they are loved otherwise than
for his sake. The stream of affection will run low to heaven, when it finds
many channels on earth ; nor will God ever mix with that stream that dirties
itself in an earthly channel. As he will not be found of us except our whole
hearts seek him, so he will not stay with us except all our affections wait
on him ; and how can this be, if we suffer other objects to steal them
away ?
More particularly,
(1.) No fellowship with sin. He shall not have fellowship with the Father
of lights, who will have fellowship with the unfruitful works of darkness.
Renounce all sin, the least, the sweetest, the dearest, the right hand, the
right eye, else Christ will renounce you. We have fellowship with Christ
as with a king. Now, what king will admit of a competitor, will suffer one
to exercise equal authority with himself in his own dominions ? Our hearts
are Christ's throne, and when we obey sin, delight in it, we lift it up into
his throne ; and while we do this, Christ will be so far from conversing with
us as friends or subjects, that he will denounce war against us as traitors
and rebels. It is such as betwixt husband and wife. Now, what husband
will admit of a co-rival ? He is a jealous God. Our hearts are, as it were,
the marriage bed ; and when we delight in sin, it creeps into our hearts, and
takes possession of the bed of love. If we suffer this, we may expect a
divorce rather than a conjugal converse with Christ. It is as impossible
that light and darkness should be received in the same subject, that heaven
and hell should be in the same place, as that Christ and sin should be affec
tionately entertained in the same heart. Forsake sin, or Christ will forsake
you, 1 John ii. 24.
(2.) No fellowship with the world. ' If any man love the world, the love
of the Father is not in him.' If the love of the Father be not in us, there
is no love of the Father to us ; and where no affection, there can be no
fellowship, James iv. 4. ' The friendship of the world is enmity with God.'
He that will be the world's friend will be God's enemy. No fellowship, in
respect of things lawful or unlawful. You must not give too much of your
hearts to lawful comforts, not too affectionately converse with lawful rela
tions. ' He that loveth father or mother more than me, is not worthy of
me ;' is not worthy of such fellowship. If we be ready and willing to for
sake father and mother for Christ, we shall find incomparably more comfort
in fellowship with God than in all these enjoyments. Kni va,rgb$ sx. TroXXoD
roD fifiovos intgfiaivti (piXoarogyioiv xai jti»]-rgog K^drj^ovtav, Chrysost. If these
have more of our affections than God, we shall lose both our relations in
heaven and earth, and be deprived of fellowship with both. He that will not
lay down his life for Christ, shall lose both his life and Christ too. oux £/*-
iradq dei iJvai rrtv ayuirriv.
(3.) No fellowship with the wicked : 2 Cor. vi. 14-18, ' Touch not the
unclean thing,' or things (as the Syriac) ; it is an allusion to the legal cere
mony. For as unclean things did defile the Israelites, who touched them,
so are believers in danger to be denied by conversing with the wicked ; and
as those so defiled were not received into the sanctuary, no more will the
Lord receive those into friendship with himself, who defile themselves with
familiarity, intimate, delightful, with the wicked. But be ye separate, keep
at a distance from unclean persons, and then I will receive you. Not into
heaven (that is not the meaning), but into my tabernacle, into the secret of
the Most High, as appears, Lev. xxvi. 11, 12. I will admit you into my
tabernacle, and there you shall converse with me as familiarly as sons and
daughters with a father, ver. 8. Now that God's people are defiled by such
184 BELIEVERS' COMMUNION WITH [1 JOHN I. 3.
converse, appears, Heb. xii. 15, 16, ' Looking diligently, lest any man
fail of the grace of God, lest any root of bitterness springing up trouble
you, and thereby many be defiled,' &c. 2 Pet. ii. 13, ' Spots they are
and blemishes, sporting themselves with their own deceivings, while they
feast with you.' Jude, ver. 12, ' These are spots in your feasts of cha
rity,' &c.
4. Labour to be like to God. Assimilation is an effectual means to attain
and preserve this fellowship. 3>/X/a is either opoioTqg or xa#' o/io/orjjra, as
Aristotle. It is the mother of friendship ; and communion is nothing but
friendship in exercise. Likeness doth both engender and nourish it. There
is in similitude a secret sympathy, which does strongly incline the subjects
of it to unite, close, mix together, and that attained, does rest in it with
much delight ; whereas unlikeness is cause of disagreement, and this of
estrangement. We must be like God, if we would converse with him ; but
how ? It is true, if we speak properly, we cannot. No creature can be like
Grod, there is an infinite distance betwixt us. He is infinite, we finite. Now
betwixt finite and infinite there is no proportion, no similitude. This not
withstanding, God does put such a glory upon grace, as to style it his
image, his likeness : Gen. i. 26, ' after his own likeness,' because his soul
was adorned with holiness ; which is, in Scripture phrase, the divine nature,
the image of God, an impression of divinity. The way, then, to be like
God, is to get this image repaired, which is now razed and defaced by sin.
To get it conformed to its first idea and pattern ; to raze out all the sculp
tures of hell, all the impressions that Satan hath stamped upon our souls,
thereby making them deformed, unlike to God, the pattern of our primitive
beauty, and incapable of this fellowship : we must be holy, as he is holy,
1 Peter i. 15, 16 ; merciful, as our heavenly Father is merciful, Luke vi.
35, 36 ; just, faithful, righteous, spiritual, even as he is so. ' Then shall
the King delight in your beauty,' Ps. xlv.
Like the Son too. The same mind must be in us, Philip, ii. 5. We must
express the virtues of him who hath called us out of darkness, &c. Learn
of him to be meek, lowly, patient, self-denying, zealous, faithful, public spi
rited. Look unto Jesus as our pattern, endeavour unweariedly to reduce
our whole man to a conformity and likeness with him. The more we re
semble him, the more will he love and delight in, the more frequently visit
us, the more affectionately embrace us ; 6/io/ov o/io/ou tpiirai. What com
munion hath light with darkness ? The harmony of this communion may
admit of disproportions, but not of contrarieties. You may as well recon
cile light and darkness, as bring the holy God into fellowship with those
who have nothing in them like him ; fidvoi p/Xo/ &e£ xai aXX^Xo/g 01
ay/o/, says Basil. There can be friendship and communion betwixt none
but God, and those that are holy, like him ; ovdz viirru TO rqg p/X/ag xaX&v £/';
/M-o^jjgai' diaSsffiv. A wicked disposition, an unsanctified heart, is incapable
of friendly communion with men, much more with God.
5. Get nearer union with the Father and Son. This is the foundation of
communion. Far from God, and far from communion. Distance hinders
the acts of friendship ; the interruption of these acts occasions forgetfulness,
and this begets estrangement, and this destroys friendship ; and where no
friendship, no fellowship. On the contrary, the nearer union, the sweeter
communion. That we may be more nearly united, we must exercise uniting
graces, faith and love. Faith is the cause of mystical, love of moral union.
The hand of faith clasps Christ to us, the bonds of love tie us to Christ.
Exercise faith on the attributes, promises, providences of the Father ; on
the person, offices, undertakings of the Son. The more faith is acted, the
1 JOHN I. 3.] THE FATHER AND SON. 185
more it is strengthened; the more strengthened, the more it unites; the
nearer united, the more sweetly may we converse with God : Heb. x. 22,
' Draw near to God in full assurance of faith.'
Love, that is affectus unionis. The formality of it is an inclination to
union, accompanied with a sweet sympathy, which strongly inclines to join,
unite, mix, with the object beloved. Love cannot endure absence or dis
tance ; it calls in and commands all other affections to assist in attainment
of what it loves. Desire is the wing by which it flies towards its object, and
hope supports it. It fixes hatred upon that which interposes, and when this
cannot be removed, sorrow and anger attend it. When it is attained, joy
and delight embrace it. No grace or affection tends so much to union as
love, and therefore none so much to communion ; ou vrdvruv ®tbc, 6 dtbg aXXd
ruiv oixsiuQsvruv auruT did, rqg aya<r»j$, Basil. Love is essential to friends,
mutual love, air/p/X»]<r/g, we cannot imagine this without friendship, nor any
communion without both. When we love Christ, he loves us ; and where
there is mutual love, there will be reciprocal delight ; and this will not suffer
any distance or estrangement, the only obstacles of this fellowship.
Exercise love, then. Let it inflame itself by the contemplation of the
glorious excellencies, eternal love, merciful administrations of the Father ;
meditation of the transcendent love, infinite loveliness of the Son. This is
the way to increase love, and every degree of its increase brings us a degree
nearer.
6. Comply with God's designs. That of the wise man* is applicable, ' Can
two walk together except they be agreed ?' No communion where no con
cord ; no concord, where contrary designs : for contrary designs and ends
require contrary means ; and they who agree not either in end or means,
agree not at all. If you would have fellowship, comply with his end, let his
end be yours. Manifest this compliance by promoting his design with his
own means. Now the last and the first design of God is his own glory ; the
end of all his purposes from eternity, and performances in time, is to glorify
himself. This must be the aim of all our designs and actions, to make God
glorious. Do nothing that tends not thereto ; all things with an intent to
advance it, and all so as they may most glorify him. The apostle's rule,
1 Cor. x. 81, eva, <u,aA/<rron ogon ypn dovg, &c. ; not only spiritual, but natural
acts, must be directed in a straight line towards this end. And not only
actions extraordinary and of great concernment, but ordinary and of smaller
importance. No thought must be entertained, no employment undertaken,
before we put this question to it, Will this glorify God ? Can I think or
do nothing that will more honour him ? And if an answer cannot be returned,
according to this rule, we should there stop, let it proceed no further, lest
we run cross to God, and so break that concord which is the bond of com
munion.
And as we must comply with general, so with particular designs. God
in every act of providence intends his glory, all his works praise him : but
commonly he glorifies one excellency more than another, making one attri
bute more conspicuous than the rest, mercy, or justice, or power. Now
when such a beam of glory shines in a dispensation, our soul should fix
upon it, praise, adore, admire it ; for when God thus honours himself, by
darting forth such irradiations of glory, to the end we may glorify him, by
acknowledging and taking notice thereof with suitable affections ; if we
neglect it, we run cross to God's design, and such crossness is inconsistent
with communion.
And as we must comply with the end, so with the means which he has
* Qu. 'Amosiii. 3'?— ED.
186 BELIEVEES' COMMUNION WITH FATHEB AND SON. [1 JOHN I. 3.
made choice of to advance this end. Now the means whereby he promotes
this end, in those who are admitted to this fellowship, is their' holiness.
Our holiness is his honour, our grace his glory ; though not formally, yet
by necessary consequence. God is most honoured by those who are most
holy, gets most glory where he gives most grace. The way that is called
holy leads directly both to God's glory and ours, brings us to the place where
his honour dwells, and where we shall be happy in dwelling with him. Now
we must shew our compliance with God in improving this means. Grow in
grace, be perfecting holiness. Which that we may do, he calls upon us by
the motions of his Spirit, ordinances, acts of providence : these all bespeak
our holiness. The rod has a voice, he speaks by afflictions distinctly ; he
sometimes calls for the exercise of this grace, subduing of that lust. If we
diligently observe, we may spy some passage, circumstance, which points at
that grace, corruption, &c. Be watchful, obsequious, and then we have God
engaged to vouchsafe communion, Rev. iii., John xiv. 23. But if we comply
not with God in end and means, will not hear nor open, he will not deal
with us as with the spouse, Cant. v. 2 ; he will withdraw and be gone.
PUBLIC WORSHIP TO BE PREFERRED
• BEFORE PRIVATE.
The Lord loveth the gates of Zion more than all the dwellings of Jacob. —
PSALM LXXXVII. 2.
THAT we may apprehend the meaning of these words, and so thereupon
raise some edifying observation, we must inquire into the reason why
the Lord is said to love the gates of Zion more than all the dwellings of
Jabob. This being manifest, the words will be clear.
Now the reason we may find assigned by the Lord himself, Deut. xiii.
5, 6, 11. The gates of Zion was the place which the Lord had chosen to
cause his name to dwell there, i.e. as the following words explain, the place
of his worship. For the temple was built upon, or near to, the hill of Zion.
And this, you know, was in peculiar the settled place of his worship. It was
the Lord's delight in affection to his worship, for which he is said to love
the gates of Zion, more than all the dwellings of Jacob.
But it may be replied, the Lord had worship, not only in the gates of Zion,
in the temple, but also in the dwellings of Jacob. We cannot suppose that
all the posterity of Jacob would neglect the worship of God in their families ;
no doubt the faithful among them resolved with Joshua, ' I and my house
will serve the Lord.' Since, therefore, the worship of God was to be found
in both, how can this worship be the reason why one should be preferred
before the other? Sure upon no other account but this, the worship of
God in the gates of Zion was public, his worship in the dwellings of Jacob
was private. So that, in fine, the Lord may be said to love the gates of
Zion before all the dwellings of Jacob, because he prefers public worship
before private. He loved all the dwellings of Jacob, wherein he was wor
shipped privately ; but the gates of Zion he loved more than all the dwellings
of Jacob, for there he was publicly worshipped. Hence we have a clear
ground for this
Observation. Public worship is to be preferred before private. So it is
by the Lord, so it should be by his people. So it was under the law, so it
must be under the gospel. Indeed, there is difference between the public
worship under the law and gospel in respect of a circumstance, viz., the
place of public worship. Under the law, the place of public worship was
holy, but we have no reason so to account any place of public worship under
188 PUBLIC WOESHIP TO BE [Ps. LXXXVII. 2.
the gospel ; and this will be manifest, if both we inquire what were the grounds
of that legal holiness in the tabernacle or temple, and withal observe that
none of them can be applied to any place of worship under the gospel.
1. The temple and tabernacle was [set] apart, and separated for a holy
use, by the special express command of God, Deut. xii. 13, 14. But there
is no such command for setting apart this or that place under the gospel.
The worship is necessary, but the place where is indifferent, undetermined ;
it is left to human prudence to choose what place may be most convenient.
We find no obliging rule, but that in general, ' Let all things be done de
cently and in order.' Men's consecrations cannot make that holy which
God's institution does not sanctify.
2. The temple was pars cultus, a part of the ceremonial worship under
the law, but there is no such ceremonial worship under the gospel, much
less is any place a part of gospel-worship ; and therefore no such holiness in
any place now as in the temple then.
3. The temple was medium cultus, a mean of grace, of worship, under the
law. Thereby the Lord communicated to those people many mysteries of
religion and godliness ; thereby was Christ represented in his natures, offices,
benefits. But there is no place under the gospel of such use and virtue
now; no such representations of Christ, or communications of religious mys
teries by any place of worship whatever ; ergo, no such holiness.
4. The temple was a type of Christ, John ii. 19; but all the shadows and
types of Christ did vanish when Christ himself appeared ; and there is no
room for them in any place under the gospel.
5. The temple did sanctify the offerings, the services of that people. The
altar did sanctify the gift, Mat. xxiii. 19. The worship there tendered was
more acceptable, more available, than elsewhere, as being the only place
where the Lord would accept those ceremonial services, as also because there
is no acceptance but in Christ, who was hereby typified. But these being
ceased, to think now that our worship or service of God will be sanctified
by the place where they are performed, or more available or acceptable in
one place than another, merely for the place's sake, is a conceit without
Scripture, and so superstitious ; nay, against Scripture, and so profane.
The prophet foretold this : Mai. i. 11, 'In every place incense shall be
offered unto my name ;' in every place, one as well as another, without dis
tinction. The Lord Christ determines this in his discourse, John iv. 21.
The hour is at hand when all such respects shall be taken away, and all
places made alike, and you and your services as acceptable in every place
of the world as at Jerusalem. Hence the apostle's advice, 1 Tim. ii. 8, ' I
will that men pray everywhere, lifting up holy hands,' not in this or that
place only. And the promise of Christ is answerable, Mat. xviii. 20. He
says not, when two or three are gathered together in such a place, but only
' Where two or three are gathered together in my name, there am I in the
midst of them,' Observable is that of Origen upon Matthew, Tract, xxxv.,
Vir quidem Judaicus non dubitat de hujusmodi, A Jew indeed doubts not but
one place is more holy than another for prayer, but he that has left Jewish
fables for Christ's doctrine doth say that the place doth not make one
prayer better than another. So in Homil. V. on Levit., Locum sanctum in
terris non requiro positum, sed in corde, I seek no holy place on earth, but
in the heart. This we must take for the holy place rather (quam si putemus
structuram lapidwm) than a building of stones. So Augustine, Quid suppli-
caturus Deo locum sanctum requiris, &e., When thou hast a mind to pray,
why dost thou inquire after a holy place ? Superstition had not yet so
blinded the world bat these ancients could see reason to disclaim that holi-
Ps. LXXXVIL 2.] PREFERRED BEFORE PRIVATE. 189
ness of places which after-ages fancied. And well were it if such super
stitious conceits were not rooted in some amongst us. Those who have a
mind to see, may, hy what has been delivered, discern how groundless that
opinion is. But I must insist no longer on it.
Hence it appears that there is a circumstantial difference betwixt the
public worship of God under the law and under the gospel. But this can
be no ground to conclude that public worship is not to be preferred before
private, as well under the gospel as under the law ; for the difference is but
in circumstance (the place of worship), and this circumstance but ceremonial
(a ceremonial holiness) ; whereas all the moral reasons why public worship
should be preferred before private, stand good as well under the gospel as
under the law.
But before I proceed to confirm the observation, let me briefly explain
what worship is public. Three things are requisite that worship may be
public, ordinances, an assembly, and an officer.
1. There must be such ordinances as do require or will admit of pub
lic use; such are prayer, praises, the word read, expounded, or preached,
and the administration of the sacraments. The word must be read, and
prayer is necessary both in secret and private, but they both admit of public
use, and the use of them in public is required and enjoined. These must
be used both publicly and privately ; the other cannot be used duly but in
public.
2. There must be an assembly, a congregation joined in the use of these
ordinances. The worship of one or two cannot be public worship. Of what
numbers it must consist we need not determine ; but since what is done in
a family is but private, there should be a concurrence of more than consti
tute an ordinary family.
3. There must be an officer. The administrator of the ordinances must
be one of public quality, one in office, one set apart by the Lord, and called
to the employment by the church. If a private person in ordinary cases
undertake to preach the word or administer the sacraments, if it be allowed
as worship, which is not according to ordinary rule, yet there is no reason
to expect the blessing, the advantage, the privilege of public worship.
This for explication ; now for confirmation. Observe these arguments.
1. The Lord is more glorified by public worship than private. God is
then glorified by us when we acknowledge that he is glorious. And he is
most glorified when this acknowledgment is most public. This is obvious.
A public acknowledgment of the worth and excellency of any one tends more
to his honour than that which is private or secret. It was more for David's
honour that the multitude did celebrate his victory, 1 Sam. xviii. 7, than if
a particular person had acknowledged it only in private. Hence the psalm
ist, when he would have the glory of God most amply declared, contents not
himself with a private acknowledgment, but summons all the earth to praise
him, Ps. xcvi. 1-3. Then is the Lord most glorified, when his glory is most
declared, and then it is most declared when it is declared by most, by a mul
titude. David shews the way whereby God may be most glorified, Ps. xxii.
22, 23, 25. Then he appears all glorious when publicly magnified, when
he is praised in the great congregation. Then he is most glorified when a
multitude speaks of and to his glory : Ps. xxix. 9, ' In his temple does every
one speak of his glory.' The Lord complains as if he had no honour from
his people, when his public worship is despised, neglected : Mai. i. 6, ' If 1
be a father, where is mine honour ? If I be a master, where is my fear ?
saith the Lord God of hosts unto you, 0 priests that despise my name.' By
name of God here is meant his worship and ordinances, as plainly appears
190 PUBLIC WORSHIP TO BE [Ps. LXXXVII. 2.
by what follows, ver. 7, 8, 11. And he here expostulates with them as
tendering him no honour, because they despised his worship and ordinances.
Then shall Christ be most glorified, when he shall be admired in all them
that believe, in that great assembly at the last day, 2 Thess. i. 10. And it
holds in proportion now ; the more there are who join together in praising,
admiring, and worshipping him, the more he is glorified : and therefore
more in public than in private.
2. There is more of the Lord's presence Jn public worship than in private.
He is present with his people in the use of public ordinances in a more
especial manner, more effectually, constantly, intimately.
For the first, see Exod. xx. 24. After he had given instructions for his
public worship, he adds, ' In all places where I record my name, I will come
unto thee, and I will bless thee.' Where I am publicly worshipped, for the
name of God is frequently put for the worship of God, I will come ; and not
empty-handed, I will bless thee : a comprehensive word, including all that
is desirable, all that tends to the happiness of those that worship him.
Here is the efficacy.
For the constancy of his presence, see Mat. xxviii. :. 'I am with you always
to the end of the world.' Where, after he had given order for the administra
tion of public ordinances, he concludes with that sweet encouragement to the
use of them, irdca$ rac, 7i(j.ssag, I am with you always, every day, and that to
the end of the world. Here is the constancy.
See the intimacy of his presence : Mat. xviii. 20, ' Where two or three
are gathered together in my name, there am I in the midst of them.' He
says not, I am near them, or with them, or about them, but in the midst of
them ; as much intimacy as can be expressed. And so he is described, Rev.
i. 13, to be in the midst of the seven golden candlesticks, in the midst of the
church ; there he walks and there he dwells ; not only with them, but in
them. For so the apostle, 2 Cor. vi. 16, renders that of Lev. xxvi. 12,
which promise he made, upon presupposal of his tabernacle, his public wor
ship amongst them, ver. 11. Hence it is, that when the public worship of
God is taken from a people, then God is departed, his presence is gone ; as
she, when the ark was taken from the Israelites, cried out, ' The glory is de
parted.' And why, but because the Lord, who is the glory of his people, is
then departed ? Public ordinances are the sign, the pledge of God's pre
sence ; and in the use of them, he does in a special manner manifest himself
present.
But you will say, Is not the Lord present with his servants when they
worship him in private ? It is true ; but so much of his presence is not
vouchsafed, nor ordinarily enjoyed, in private as in public. If the experience
of any find it otherwise, they have cause to fear the Lord is angry, they
have given him some distaste, some offence ; if they find him not most,
where ordinarily he is most to be found, and this is in public ordinances, for
the Lord is most there where he is most engaged to be, but he has engaged
himself to be most there where most of his people are. The Lord has en
gaged to be with every particular saint, but when the particulars are joined
in public worship, there are all the engagements united together. * The Lord
engages himself to let forth as it were, a stream of his comfortable, quicken
ing presence to every particular person that fears him, but when many of
these particulars join together to worship God, then these several streams
are united and meet in one. So that the presence of God, which, enjoyed in
private, is but a stream, in public becomes a river, a river that makes glad
the city of God. The Lord has a dish for every particular soul that truly
serves him ; but when many particulars meet together, there is a variety, a
Ps. LXXXVII. 2.] PREFERRED BEFORE PRIVATE. 191
confluence, a multitude of dishes. The presence of the Lord in public wor
ship makes it a spiritual feast, and so it is expressed, Isa. xxv. 6. There
is, you see, more of God's presence in public worship, ergo public worship
is to be preferred before private.
3. Here are the clearest manifestations of God. Here he manifests him
self more than in private, ergo public worship is to be preferred before
private. Why was Judah called a valley of vision, but because the Lord
manifested himself to that people in public ordinances ? Which he not
vouchsafing to other nations, they are said to ' sit in darkness, and in the
valley of the shadow of death.' Here are the visions of peace, of love, of
life ; and blessed are those eyes that effectually see them. Here are the
clearest visions of the beauty, the glory, the power of God, that can be looked
for, till we see him face to face. David saw as much of God in secret as could
then be expected, but he expected more in public, and, therefore, as not
satisfied with his private enjoyments, he breathes and longs after the public
ordinances, for this reason, that he might have clearer discoveries of the
Lord there : Ps. xxvii. 4, « One thing have I desired, and that will I seek
after, that I may dwell in the house of the Lord all the days of my life.'
Why did he affect this, as the one thing above all desirable ? Why, but to
behold the beauty of the Lord? &c. So, Ps. Ixiii. 1, 2, though David was
in a wilderness, a dry and thirsty land, where was no water, yet he did not
so much thirst after outward refreshments as after the public ordinances ;
and why ? ' To see thy power and thy glory.'
If we observe how Christ is represented when he is said to be in the midst
of the churches, we may thereby know what discoveries of Christ are made
in the assemblies of his people, Rev. i. 13, &c.
Clothed with a garment down to the foot. That was the priests' habit.
Here is the priestly office of Christ, the fountain of all the saints' comfort
and enjoyments.
Girt about the paps with a golden girdle. This was the garb of a conqueror.
So Christ is set forth as victorious over all his people's enemies.
His head and hairs white like wool. Here is his eternity ; whiteness is
the emblem of it. Therefore, when the Lord is expressed as eternal, he is
called the Ancient of days.
His eyes as aflame of fire. Here is his omnisciency ; nothing can be hid
from his eye. The flame scatters darkness, and consumes or penetrates
whatever to us might be an impediment of sight.
His feet like tojine brass. Here is his power ; to crush all opposers of his
glory and his people's happiness ; they can no more withstand him, than
earthen vessels can endure the force of brass.
His voice as the sound of many waters. Here his voice is most loud and
powerful ; so powerful, as it can make the deaf to hear, and raise the dead
out of the grave of sin. His voice in private is a still voice, here it is as the
sound of many waters.
He had in his right hand seven stars. Here is his providence, his tender
care of his messengers, the ministers of the gospel, the administrators of
public ordinances ; he holds them in his hand, his right hand, and all the
violence of the world, all the powers of darkness, cannot phick them thence.
Out of his mouth went a sharp two-edged sword. His word publicly
preached, sharper than a two-edged sword, as described, Heb. iv. 12, 13,
pierces the heart, searches the soul, wounds the conscience. With this
Christ goes on, conquering and to conquer, maugre all opposition.
His countenance was as the sun that shineth in his strength. Here the
face of Christ is unveiled, the fountain of light and life, the seat of beauty
192 PUBLIC WORSHIP TO BE [Ps. LXXXVIL 2.
and glory, such as outshines the sun in his full strength. So he appears, as
he becomes the love, the delight, the admiration, the happiness, of every one
whose eyes are opened to behold him.
Now, as he is here described in the midst of the churches, so does he in
effect appear in the assemblies of his people. No such clear, such com
fortable, such effectual representations of the power and wisdom, of the love
and beauty, of the glory and majesty of Christ, as in the public ordinances :
' We all here, as with open face, behold the glory of the Lord.'
4. There is more spiritual advantage to be got in the use of public ordi
nances than in private, ergo they are to be preferred. Whatever spiritual
benefit is to be found in private duties, that, and much more, may be ex
pected from public ordinances when duly improved. There is more spiritual
light and life, more strength and growth, more comfort and soul refreshment.
When the spouse (the church) inquires of Christ where she might find comfort
and soul nourishment, food and rest, he directs her to public ordinances :
Cant. i. 7, 8, ' Go by the footsteps of the flock,' walk in the path of God's
ancient people. And feed the kids beside the shepherds' tents. Shepherds
are (in the phrase of the New Testament) pastors or teachers, those to
whom the Lord has committed the administration of his public ordinances.
To them is the church directed for food and rest, for spiritual comfort and
nourishment ; and it is commended to her as the known way of the
whole flock, that flock whereof Christ is chief shepherd.
That is a pregnant place for this purpose, Eph. iv., where the apostle
declares the end why the Lord Christ gave public officers, and consequently
public ordinances. He gave them, ver. 12, ' for the perfecting of the saints,
for the work of the ministry, for the edifying of the body of Christ.' Here is
edification, even to perfection : ver. 13, ' Till we all come in the unity of the
faith, and of the knowledge of the Son of God, unto a perfect man, unto the
measure of the stature of the fulness of Christ.' Here is knowledge and
unity, even in a conformity to Christ : ver. 14, ' That we henceforth be no
more children, tossed to and fro, and carried about with every wind of
doctrine, by the sleight of men, and cunning craftiness, whereby they lie in
wait to deceive.' There is strength and stability, maugre all the sleight and
craftiness of seducers : ver. 15, ' But speaking the truth in love, may grow
up unto him in all things, which is the head, even Christ.' There is growth
and fruitfulness, and that in all things. These are the ends for which the
Lord Jesus gave his church public officers and ordinances ; and they will
never fail of these ends if we fail not in the use of them. What more can
be desired ? Here doubts are best resolved, darkness scattered, and tempta
tions most effectually vanquished. David had private helps as well as we,
but how strangely did a temptation prevail against him, till he went into the
sanctuary : Ps. Ixxiii. 16, 17, ' When I thought to know this, it was too
painful for me, until I went into the sanctuary of God ; then understood I
their end.' Nothing was effectual to vanquish this temptation, till he went
into the sanctuary. Thus you see there is more spiritual advantage in public
worship than in private, and therefore it is to be preferred.
5. Public worship is more edifying than private, ergo, Sc. In%private you
provide for your own good, but in public you do good both to yourselves and
others. And that is a received rule, Bonuw, quo communius, eo meUus, that
good is best which is most diffusive, most communicative. Example has
the force of a motive ; we may stir up others by our example : Zech. viii. 20,21,
There shall come people, and the inhabitants of many cities : and the in
habitants of one city shall go to another, saying, Let us go speedily to pray
before the Lord, and to seek the Lord of hosts.' This was frequent with
Ps. LXXXVII. 2.J PREFERRED BEFORE PRIVATE. 193
David : Ps. xxxiv. 3, ' Oh magnify the Lord with me, let us exalt his name
together ;' Ps. xcvi. 7, 8, ' Give unto the Lord, 0 ye kindi-eds of the people,
give unto the Lord glory and strength. Give unto the Lord the glory due
unto his name.' Live coals, if ye separate them, and lay them asunder, will
quickly die ; but while they are continued together, they serve to continue
heat in one another. We may quicken one another, while we join together in
worshipping God ; but deadness, coldness, or lukewarmness may seize upon
the people of God, if they forsake the assembling of themselves together. It
is more edifying ; therefore to be preferred.
6. Public ordinances are a better security against apostasy than private,
and therefore to be preferred : an argument worthy our observation in these
backsliding times. He that wants the public ordinances, whatever private
means he enjoy, is in danger of apostasy. David was as much in the private
duties of Grod's worship as any, while he was in banishment ; yet, because
he was thereby deprived of the public ordinances, he looked upon himself as
in great danger of idolatry. Which is plain from his speech, 1 Sam.
xxvi. 19, ' They have driven me out this day from abiding in the inherit
ance of the Lord, saying, Go serve other gods.' There was none abont Saul
so profane as to say expressly unto him, Go serve other gods. Why then
does he thus charge them ? Why, but because by banishing him from the
inheritance of the Lord, and the public ordinances, which were the best part
of that inheritance, they exposed him to temptations which might draw him
to idolatry, and deprive him of that which was his great security against it.
They might as well have said plainly, Go and serve other gods, as drive him
out from the public worship of the true God, which he accounted the sove
reign preservative from idolatry.
But we have too many instances nearer home to confirm this. Is not
the rejecting of public ordinances the great step to the woful apostasies
amongst us ? Who is there falls off from the truth and holiness of the
gospel into licentious opinions and practices, that has not first fallen off from
the public ordinances ? Who is there in these times that has made ship
wreck of faith and a good conscience, who has not first cast the public wor
ship of God overboard ? The sad issue of forsaking the public assemblies
(too visible in the apostasy of divers professors) should teach us this truth,
that public ordinances are the great security against apostasy, a greater
security than private duties, and therefore to be preferred.
For this end were they given, that we might not be tossed to and fro with
every wind of doctrine, Eph. iv. 14. No wonder if those that reject the
means fall so wofully short of the end ; no wonder if they be tossed to and
fro, till they have nothing left but wind and froth. This was the means
which Christ prescribed to the church, that she might not turn aside to the
flocks of those companions, hypocrites, or idolaters : Cant, i., ' Feed by the
shepherds' tents.' No wonder if those who shun those tents become a prey
to wolves and foxes, to seducers and the destroyer. Public ordinances are a
more effectual means to preserve from apostasy, and therefore to be preferred
before private.
7. Here the Lord works his greatest works ; greater works than ordinarily
he works by private means, ergo. The most wonderful things that are now
done on earth are wrought in the public ordinances, though the commonness
and spiritualness of them makes them seem less wonderful. It is true, we
call not conversion and regeneration miracles, but they come nearest to
miracles of anything that is not so called. Here the Lord speaks life unto
dry bones, and raises dead souls out of the grave and sepulchre of sin,
wherein they have lain putrefying many years. Here the dead hear the voice
VOL. III. N
194 PUBLIC WORSHIP TO BE [Ps. LXXXVII. 2.
of the Son of God and his messengers, and those that hear do live. Here
he gives sight to those that are born blind; it is the effect of the gospel
preached to open the eyes of sinners, and to turn them from darkness to
light. Here he cures diseased souls with a word, which are otherwise
incurable by the utmost help of men and angels. He sends forth his word,
and heals them ; it is no more with him but speaking the word, and they are
made whole. Here he dispossesses Satan, and casts unclean spirits out of
the souls of sinners that have been long possessed by them. Here he over
throws principalities and powers, vanquishes the powers of darkness, and
causes Satan to fall from heaven like lightning. Here he turns the whole
course of nature in the souls of sinners, makes old things pass away, and all
things become new. Wonders these are, and would be so accounted, were
they not the common work of the public ministry. It is true indeed, the
Lord has not confined himself to work these wonderful things only in public ;
yet the public ministry is the only ordinary means whereby he works them.
And since his greatest works are wrought ordinarily by public ordinances,
and not in private, therefore we should value and esteem the public ordinances
before private duties.
8. Public worship is the nearest resemblance of heaven, therefore to be
preferred. In heaven, so far as the Scripture describes it to us, there is
nothing done in private, nothing in secret, all the worship of that glorious
company is public. The innumerable company of angels, and the church of
the first-born, make up one general assembly in the heavenly Jerusalem,
Heb. xii. 22, 23. They make one glorious congregation, and so jointly
together sing the praises of him that sits on the throne, and the praises of
the Lamb, and continue employed in this public worship to eternity.
9. The examples of the most renowned servants of God, who have pre
ferred public worship before private, is a sufficient argument. It was so in
the judgment of those who were guided by an infallible Spirit, those who had
most converse with God, and knew most of the mind of God ; and those who
had experience of both, and were in all respects the best, the most competent
judges. If we appeal to them, this truth will quickly be put out of question.
David, who has this testimony, that he was a man after God's own heart,
shews by his practice and testimony that this was God's own mind. To
what I have formerly produced to this purpose, let me add but one place,
wherein he pregnantly and affectionately confirms this truth: Ps. Ixxxiv. 1,
' How amiable are thy tabernacles, 0 Lord of hosts ! ' He speaks by way
of interrogation, insinuating that they were amiable beyond his expression.
You might better read this in his heart than in his language. Accordingly
he adds, ver. 2, ' My soul longeth, yea, even fainteth for the courts of the
Lord: my heart and my flesh crieth out for the living God.' Oh what
expressions ! Longing ; nothing else could satisfy. Fainting ; it was his
life ; he was ready to faint, to die, for want of it : ver. 10, ' I had rather be
a door-keeper in the house of my God, than to dwell in the tents of wicked
ness.' David was at this time a king, either actually or at least anointed ;
yet he professes he had rather be a door-keeper where he might "^njoy God
in public, than a king where deprived of public worship. He would choose
rather to sit at the threshold, as the original is, than to sit on a throne in
the tents of wickedness, in those wicked, heathenish places where God was
not publicly worshipped. Hezekiah and Josiah were the two kings of Judah
of highest esteem with God, as he has made it known to the world by his
testimony of them. Now what was their eminency but their zeal for God ?
And where did their zeal appear, but for the public worship of God ? See it
of Hezekiah, 2 Chron. xxix. 2, 3, ' He did that which was right in the sight
Ps. LXXXVII. 2.] PREFEERED BEFOEE PRIVATE. 195
of the Lord, according to all that David his father had done. He, in the
first year of his reign, in the first month, opened the doors of the house of
the Lord, and repaired them.' Of Josiah, chap, xxxiv. and xxxv. The
apostles also, and primitive Christians bear record of this. How careful
were they of taking all opportunities that the word might be preached, and
the Lord worshipped in public ! How many hazards did they run, how many
dangers, how many deaths did they expose themselves to, by attempting to
preach Christ in public ! Their safety, their liberty, their lives, were not so
dear to them as the public worship ; whereas, if they would have been con
tented to have served the Lord in secret, it is probable they might have
enjoyed themselves in peace and safety as well as others. The Lord Christ
himself, how much soever above us, did not think himself above ordinances,
though he knew them then expiring ; nor did he withdraw from public wor
ship, though then corrupted. Nay, he exhorts his disciples to hear them
who publicly taught in Moses's chair, though they had himself, a far better
teacher. You find him frequently in the synagogues, frequently in the
temple, always at the passover ; and his zeal for public worship was such,
as they apply that of the psalmist to him, « The zeal of thine house hath
eaten me up.'
10. Public worship is the most available for the procuring of the greatest
mercies, and preventing and removing the greatest judgments. The greatest,
t. e. those that are most extensive, of universal consequence to a whole
nation or a whole church. It is most effectual for the obtaining public mercies,
for diverting public calamities, therefore to be preferred before private wor
ship. This is the means the Lord prescribes for this end ; and he en
courages his people to the use thereof with promises of success : Joel ii.
15, 16, ' Blow the trumpet in Zion, sanctify a fast, call a solemn assembly.
Gather the elders, sanctify the people,' &c. There is the means prescribed :
See the success, ver. 18, 19, ad Jinem. He assures them the issue hereof
should be mercies of all sorts, temporal and spiritual, ordinary and extraor
dinary, and that to the whole nation. Jehoshaphat used this means, and
found the success answerable : 2 Chron. xx. 3, 4, ' He set himself to seek the
Lord, and proclaimed a fast throughout all Judah,' &c. This is the argu
ment he uses, ' Thy name is in this house,' ver. 9. Immediately the Lord
despatches a prophet with a gracious answer: ver. 15, 17, ' Thus saith the
Lord, Be not afraid nor dismayed by reason of this great multitude ; for the
battle is not yours, but God's. Stand still, and see the salvation of God.'
The event was wonderful : ver. 23, 24, ' The children of Ammon and Moab
stood up against the inhabitants of mount Seir, utterly to slay and destroy
them. And when Judah came toward the watch-tower in the wilderness,
they looked unto the multitude, and, behold, they were dead bodies.'
Nineveh bears witness to this, who hereby prevented her utter destruction,
threatened by the prophet within forty days. Nor want we instances in the
New Testament. Hereby the church prevailed for the miraculous deliverance
of Peter, Acts xii. 5. And wonderful were the effects hereof to the whole
church: Acts iv. 31, 'When they had prayed, the place was shaken where
they were assembled together, and they were all filled with the Holy Ghost,
and spake the word of God with boldness.' So Rev. viii. 4. There you
have mention of the prayers of all saints, in a description after the form of
public prayers, offered in the temple at the time of incense. And an answer
is immediately returned, such an one as brought with it the destruction of
that domineering Roman state which then persecuted them. Now, that
which is of most public and universal advantage is worthily to be preferred ;
but such is public worship, and therefore to be preferred before private.
196 'PUBLIC WOKSHIP TO BE [Ps. LXXXVII. 2.
11. The precious blood of Christ is most interested in public worship,
and that must needs be most valuable which has most interest in that which
is of infinite value. The blood of Christ has most influence upon public
worship, more than on private ; for the private duties of God's worship,
private prayers, meditation, and such like, had been required of, and per
formed by, Adam and his posterity, if he had continued in the state of inno-
cency ; they had been due by the light of nature, if Christ had never died, if
life and immortality had never been brought to light by the gospel. But the
public preaching of the gospel, and the administration of the federal seals,
have a necessary dependence upon the death of Christ. As they are the
representations, so they are the purchase of that precious blood ; as Christ
is hereby set forth as crucified before our eyes, so are they the purchase of
Christ crucified, so are they the gifts of Christ triumphant. Conquerors
used on the day of triumph, sparyere missilia, to scatter gifts amongst the
people. Answerably the apostle represents to us Christ in his triumph,
Eph. iv., distributing gifts becoming such a triumph, such a conqueror :
ver. 8, ' When he ascended up on high, he led captivity captive, and gave
gifts unto men.' And those gifts, he tells us, ver. 12, are public officers,
and consequently public ordinances to be administered byv those officers.
How valuable are those ordinances, which are the purchase of that precious
blood, which are the gifts Christ reserved for the glory of his triumph !
12. The promises of God are more to public worship than to private.
Those exceeding great and precious promises, wherever they are engaged,
will turn the balance ; but public worship has most interest in them, and
therefore more to be valued than private. If I should produce all those
promises which are made to the several ordinances, the several parts of pub
lic worship, I should rehearse to you a great part of the promissory part of
Scripture. I shall but briefly touch some generals. The Lord promises
his presence, in the places before alleged : Exod. xx. 24, ' In all places
where I record my name, I will come unto thee, and I will bless thee.'
Protection and direction : Isa. iv. 5, ' Upon all the glory shall be a defence.'
The Lord will be to the assemblies of his people as a pillar of cloud and
fire. His presence shall be as much effectually to his people now as those
pillars were then. ' Upon all their glory.' As formerly in the wilderness,
the Lord, having filled the inside of the tabernacle with his glory, covered
the outside of it with a thick cloud, Exod. xl. 34, so will he secure his
people and their glorious enjoyments in public worship. His presence
within shall be as the appearance of his glory, to refresh them ; his presence
without shall be as a thick cloud to secure them, ver. 6, a tent. His pre
sence shall be that to the assemblies of his people which the outward tent or
coverings were to the tabernacle, Exod. xxvi. 7.
Light, and life, and joy, and that in abundance, even to satisfaction, Ps.
xxxvi. 8, 9. Satisfied abundantly, and drink spiritual delights as out of a
river. Life and growth : Isa. Iv. 2, 3, ' Hearken diligentlyfunto me, and
eat ye that which is good, and let your soul delight itself in fatness,' &c.
Life and blessedness : Prov. viii. 34, 35, ' Blessed is the man that heareth
me, watching daily at my gates, waiting at the posts of my doors. For
whoso findeth me, findeth life, and shall obtain favour of the Lord.' Accept
ance, Ezek. xx., xliv. 4. Spiritual communion and nourishment : Rev.
iii. 20, ' Behold I stand at the door and knock,' &c. He speaks there to a
church, and in public ordinances he knocks hardest. Grace and glory, yea,
all things that are good. There is not a more full and comprehensive pro
mise in the Scripture than that, Ps. Ixxxiv. 11, 'No good thing will be
withhold from them that walk uprightly.' But what is this to public wor-
Ps. LXXXYII. 2.] PREFERRED BEFORE PRIVATE. 197
ship ? Why, the whole psalm speaks of public worship ; and therefore, by
the best rule of interpretation, we must take this as promised to sincere
walking with God in public worship. Besides, the particle for tells us this
is given as the rea-son why David had such a high esteem of public worship,
why he preferred one day in God's house before a thousand ; and therefore
this promise must have reference to public worship, else there is no reason
to use this as a reason. This promise is to public worship ; and what is
there in heaven or earth desirable that is not in this promise ?
It is true, you may say, there are many great and precious promises to
public worship, but are there not promises also to private duties ?
It is granted there are, but not so many, and the argument runs so. The
promises are more to public worship than to private ; besides, those which
seem to be made to private duties are applicable to public worship, and that
with advantage. If the interest of one saint in a promise be prevalent with
God, how prevalent then are the united interests of many assembled to
gether ? So that all the promises which the people of God make use of to
support their faith in private duties will afford us much support, nay more,
in public. Then add to these the promises which are peculiar to public
worship, and the sum will appear far greater, and this reason of great force
to prove the truth propounded ; that is most valuable which has the great
est share in those exceeding great and precious promises, but public worship
has the greatest share in these, and therefore most valuable.
Obj. But notwithstanding all the arguments brought to prove public wor
ship is to be preferred, I find something to the contrary in experience ; and
who can admit arguments against experience ? I have sometimes in private
more of God's presence, more assistance of his Spirit, more joy, more en
largement, more raised affections ; whereas in public I often find much dull
ness of heart, much straitness and unaffectedness, therefore I cannot so
freely yield that public worship is to be preferred.
Am. I shall endeavour to satisfy this in many severals.
1. Experience is not a rule for your judgment, but the word of God ; that
is a fallible guide, this only infallible. If you press your judgment always
to follow experience, Satan may quickly afford you such experience as will
lead you out of the way. Be scrupulous of following experience when it
goes alone, when it is not backed by the word, countenanced by Scripture.
It has deceived many. Empirics are no more tolerable in divinity than in
physic. As there reason and experience, so here Scripture and experience,
should go together. Those that live by sense may admit this alone to be
their guide, but the event has often proved it a blind one. Those that live
by faith must admit no experiments against Scripture. Nay, those that are
but true to reason will not admit a few experiments against many arguments.
You find this sometimes true in private, but do you find it so ordinarily ?
If not, here is no ground to pass any judgment against what is delivered.
It may be a purge or a vomit does sometimes tend more to your health than
your meat and drink ; will you therefore prefer physic before your ordinary
food ? It may be in some extremity of cold you find more refreshment from
a fire than from the sun ; will you therefore prefer the fire, and judge it
more beneficial to the world than the sun ? Experience must not rule yonr
judgment here, nor must you be confident of such apprehensions as are only
granted upon some few experiments.
2. It maybe your enjoyments in private were upon some special occasion.
Now some special cases make no general rule ; nor are they sufficient pro
mises to afford an universal conclusion. For instance, it may be you
enjoyed so much of God in private, when you were necessarily and unavoid-
198 PUBLIC WOKSHIP TO BE [Ps. LXXXYII. 2.
ably hindered from waiting upon the Lord in public ordinances. Now in
this case, when the people of God bewail the want of public liberties as an
affliction, and seek the Lord in special manner to supply that want in
private, he is graciously pleased to make up what they are deprived of in
public, by the vouchsafements of his quickening and comforting presence in
private. So it was with David in his banishment, yet this did nothing abate
his esteem of or desires after the public ordinances ; far was he from pre
ferring private duties before public, though he enjoyed exceeding much of
God in private. Nor must we from such particular cases draw an universal
conclusion ; either affirmatively, that private is to be preferred ; or nega
tively, that public is not to be preferred.
3. These enjoyments of God in private may be extraordinary dispen
sations. These the Lord does sometimes use, though seldom, though rarely.
Now, such extraordinary cases are exceptions from the general rule, and such
exceptions do limit the rule, but not overthrow it. They take off something
from the extent, nothing from the truth of it. It holds good still, more of
God is enjoyed in public than private ; except in rare extraordinary cases,
ordinarily it is so. And this is sufficient, if there were no other argument
to establish the observation as a truth, public worship is to be preferred
before private.
4. It may be thy enjoyments in private are the fruits of thy attendance
upon God in public. It may be the assistance, the enlargement, the affec
tions thou findest in private duties, are the returns of public worship. The
benefits of public ordinances are not all, nor always, received while ye are
therein employed ; the returns of them may be continued many days after.
The refreshment the Lord affords his people in public worship is like the
provision he made for Elijah in the wilderness, 1 Kings xix. 18, ' He arose
and did eat and drink, and went in the strength of that meat forty days.'
When the Lord feasts his people in public, they may walk with the Lord in
the strength thereof in private duties with more cheerfulness, with more en-
largedness, more affection, many days after. Those that know what it is to
enjoy communion with God in his ordinances, know this by experience.
When the Lord meets you in public, find ye not your hearts far better dis
posed to, and in, private duties ? Now, if the assistance you find in private
be the fruits of your waiting upon God in public, this should rather raise
your esteem of public worship than abate it. That which is objected tends
to confirm this truth, so far should it be from hindering you to subscribe it.
5. There may be a deceit in thy experience. All those joys, affections,
enlargements, which men find in duties, are not always from the special
presence of God. There may be a great flash of spirit, and much cheer
fulness and activeness from false principles ; some flashes of fleeting affections,
some transient and fading impressions, may fall upon the hearts of men, and
yet not fall from above. The gifts of men may be sometimes carried very
high, even to the admiration of others, whenas there is little or no spiritual life.
Vigour of nature, strength of parts, enforcement of conscience, outward respects,
delusive joys, delusive visions, ungrounded fancies, deceiving dreams, yea,
superstitious conceits, may work much upon men in duties when there is little
or nothing of God. When men seem to be carried out with a full gale of as
sistance, it is not always the Spirit of God that fills the sails. A man may
move with much life, freedom, cheerfulness, in spiritual duties, when his
motion is from other weights than those of the Spirit.
Nay, further, not only those potent workings which are ordinary, but ex
traordinary, such as ecstasies and raptures, wherein the soul is transported,
so as to leave the body without its ordinary influence, so as it seems without
PS. LXXXVII. 2.] PREFERRED BEFORE PRIVATE. 199
sense or motion ; such inward operations on the soul as work strange
effects upon the body, visible in its disordered motions and incomposed ges
tures. Such workings as these have been in all ages, and may be now, from
the spirit of darkness transforming himself into an angel of light ; and there
fore, if such private experiences be produced to disparage the public worship,
the public ministry, or any other public ordinance of God (however they
pretend to the Spirit of God), they are to be rejected. The deceits of our own
hearts, or the delusions of that envious spirit, who has always shewed his malice
against God's public worship, should not be admitted, to render this Scripture
truth questionable, that public worship is to be preferred before private.
And, indeed, the experiences of ordinary personal assistance in private duties,
if it be made use of to this end, is to be looked upon as suspicious ; you may
suspect it is not as it seems, if this be the issue of it. Those assistances
which come from the Spirit of God have a better tendency than to disparage
the public worship of Gfod, which himself is so tender of. And this should
be the more regarded, because it is apparent Satan has a design against
God's public worship, and he drives it on in a subtler way than in darker
times. He would thrust out one part of God's worship by another, that so
at last he may deprive us of all. Mind it, then, and examine thy experiences,
if there be a deceit in them, as many times there is. They are of no force
against this truth, public worship is to be preferred before private.
6. It may be the Lord seems to withdraw from thee, and to deny thee,
spiritual assistance in public worship for trial ; to try thy love to him, and
the ways which most honour him ; to see whether thou wilt withdraw from
him and his worship, when he seems to withhold himself from thee ; to try
whether thou wilt serve God for nothing, when thou seemest to find nothing
answerable to thy attendance and endeavours. This is the hour of England's
temptation in other things, and probably it is so in this as well as others.
If it be so with thee, thy resolution should be that of the prophet, Isa. viii.
17, ' I will wait upon the Lord, that hideth his face from the house of Jacob.1
If this be thy case, thy esteem of his public worship should hereby be rather
raised than abated, since this is the way to comply with the Lord's design
in this dispensation, the way to procure more comfortable returns, more
powerful assistance than ever.
7. You may enjoy more of God in public, and not observe it. As there
may be a mistake in thinking you enjoy much of God in private when you
do not, so there may be a mistake in thinking you want the presence of God
in public when indeed you have it. It is not the improvement of parts,
enlargement of heart, flashes of joy, stirrings of affections, that argue most
of God's presence ; there may be much of these when there is little of God.
It is a humble soul, one that is poor in spirit, that trembles at the word,
that hungers and thirsts after Christ, that is sensible of spiritual wants and
distempers, that is burdened with his corruptions, and laments after the Lord
and freer enjoyments of him. He whose heart is soft and pliable, whose
conscience is tender, it is he who thrives and prospers in the inward man.
And if these be the effects of thy attendance upon God in public worship, thou
dost there enjoy much of G-od's presence, whatever thou apprehend to the
contrary. These are far more valuable than those affections and enlarge
ments by which some judge of the Lord's presence in his ordinances ; for
these are the sound fruits of a tree of righteousness, whereas those are but
the leaves or flourishes of it, which you may sometimes find in a barren tree.
So far as the Lord upholds in thee a poor and hungering spirit, a humble
and thirsting heart, so far he is graciously present with thee ; for this is it
to which he has promised a gracious presence in his ordinances, Isa. Ixvi. 1, 2.
200 PUBLIC WORSHIP TO BE [Ps. LXXXVII. 2.
The Lord speaks here as though he were not so much taken with the glory of the
temple, no, not with the glory of heaven , as with a spirit of this temper. As sure
as the Lord's throne is in heaven, this soul shall have his presence. The
streams of spiritual refreshments from his presence shall water these valleys,
whenas high -flown confidents, that come to the ordinances with high conceits and
carnal boldness, shall be as the mountains, left dry and parched. See Mat. v.
8—6. You may enjoy the presence of God in public, and not observe it. Now,
if thy experience be a mistake, no reason it should hinder thee from yielding
to this truth, that public worship is to be preferred before private.
8. It is to be suspected that what you want of God's presence, in public
worship, is through your own default. Not because more of God is not to
be enjoyed, more spiritual advantage is not to be gained in public ordinances,
but because, through some sinful miscarriage, you make yourselves incapable
thereof. Let this be observed, and your ways impartially examined ; and
you will find cause to accuse yourselves, instead of objecting anything against
the pre-eminence of public worship. There is so much self-love in us, as
we are apt to charge anything, even the worship of God itself, rather than
ourselves ; yea, when ourselves ought only to be charged and accused. The
Lord's hand is not straitened, &c. The worship of God is the same, the Lord
as much to be enjoyed in it ; no less comfort and advantage to be found in
it than formerly (and formerly more has been enjoyed therein than in private) ;
how comes it, then, that there is any occasion to object against it ? Why,
our iniquities have separated between us and our God.
Let our hearts and ways be searched, and all, or most of all those, who
have any temptation to object against it, will find it thus, and may discern
the reason in themselves.
Do ye not undervalue the public worship, and the enjoyment of God in it ?
Are ye not many times indifferent, whether ye enjoy it or no ? Is it a sad
affliction to your souls, when ye leave the ordinances, without enjoying God
in them ? Have ye bewailed it accordingly ? If not, you have too low
thoughts of spiritual enjoyments to have much of them. Do ye think God
will cast such pearls before swine, such precious things before those who
trample on them, who contemn them?
Do ye not entertain some prejudice against some public ordinances, or
against the public minister ? Even this is enough to render them less com
fortable, less effectual. Why was the public ministry of Christ less effectual
amongst his own countrymen ? Why were they possessed with prejudices
against him ? Mat. xiii. 55.
Have ye not neglected the public worship ? Have ye absented yourselves
from the ordinances without any necessary occasion ? Oh how common is
this sin ! and how justly chastised, when the Lord absents himself from
them, who are so willingly absent from his public worship. When you
withdraw from the public ordinances, you withdraw from God ; and is not
here reason enough for the Lord to withdraw from you ?
Come ye not unprepared, with slight and careless hearts, without due
apprehensions, either of the Lord or of yourselves ? This is to affront big
majesty, this lays his honour low, Mai. i. 6. No wonder if ye find not that
power and quickening virtue in the ordinances ; you may find the reason in
yourselves ; you hereby provoke the Lord to withdraw from them, and you
in them.
Where are your desires after public ordinances, after the presence of God
in them, after the spiritual advantages of them ? Can ye say with him,
' One thing I have desired, and that will I seek after, that I may dwell in
the house of the Lord,' &c. Can ye say, ' As the hart panteth after the
Ps. LXXXVII. 2.1 PREFERRED BEFORE PRIVATE. 201
water-brooks, so panteth my soul after thee, 0 God ? My sonl thirsteth for
God, when shall I come and appear before God ?' Can you say, ' My soul
thirsteth for thee, my flesh longeth for thee, to see thy glory,' &c. Can ye
say, ' My soul longeth, yea, even fainteth for the courts of the Lord ; my
heart and my flesh crieth out for the living God.' Oh, were there but such
desires, there would be few such complaints, few such objections. Were
there such desires, the Lord would quickly clothe his public ordinances with
their wonted glory and power, cause to say, Nunquam abs te, abxque te. But
is it not reason they should not enjoy much, who desire so little ?
Do ye not give way to deadness, slothfulness, carelessnes in public
worship ? Do you stir up yourselves to lay hold on God ? It is the
diligent hand that makes rich. ' He becomes poor that dealeth with a slack
hand,' Prov. x. 4. If the ordinances come not to you, as a ship laden with
precious treasures, blame your negligence : Heb. xi. 6, ' He is a rewarder of
them that diligently seek him.'
Do ye come in faith ? Do your thoughts and hearts work upon a pro
mise, when you are going to public ordinances ? You know %vho said it,
' Except ye believe, ye shall not see the power of God.' If Christ could do
no mighty works, because of their unbelief, what think ye the ordinances
can do ?
Do ye not come for by-ends, come for something else, something worse,
than that which you complain y*ou find not ? Come ye not for custom,
because it is the fashion, and shame not to come to it ? Come ye not to
avoid the censure, the offence, the displeasure of others ? Come ye not to stop
the mouth of conscience, to avoid its clamours ? Come ye not for niceties,
notions, novelties, as those who seek a fine weed rather than the ears of
corn ? Come for what you will, if ye come not to meet with God, to get
life, to be filled with the Spirit, is it not reason why you should go without
them?
Do ye not neglect the after improvement of public ordinances ? Neglect
ye not to draw out the efficacy of them in secret, by prayer, meditation, and
the exercise of faith ? Think ye the act done is sufficient, labouring for nothing
but what ye find in the present exercise ? Do ye think your work done
when the minister has done ? Oh no. If you would enjoy God in the
word, then your work should begin. The ordinances are like grapes ; it is
not enough that they are given into your hands ; if you would have the
sweetness and nourishment of them, they must be pressed, that is your work
in secret. The negligence, carelessness, slothfulness of men in not improv
ing public ordinances in secret, causes him to withdraw himself, and his
blessing in public.
These, and such evils, provoke the Lord to deny his presence, withhold
the comforts and blessed advantages of public worship ; so as others may
enjoy more hereof in private than those that are herein guilty do find in
public. You need but read your own hearts for an answer to this objection ;
it is not because the Lord is less to be found in public than in private, that
you find less of him there, but because you make yourselves uncapable of
enjoying him, unfit to find him.
9. Suppose what is alleged were true, that you did find more joys, enlarge
ment, assistance in private, that there was no mistake in these experiences,
and that they were ordinary, which I am far from granting, yet, allowing all
the advantage imaginable in this respect to private duties, this notwithstand
ing, public worship is to be preferred, for divers other unanswerable reasons
formerly given. I will but now instance in two. Public worship is a more
public good, it is more edifying, the advantage more common and extensive,
202 PUBLIC WOESHIP TO BE [Ps. LXXXVIL 2.
the benefit more universal, and therefore to be preferred before private, as
much as an universal benefit is to be preferred before a particular, a public
good before a private. He is a man unworthy to live in a commonwealth, who
will prefer his private interests before the public good. It is a nobleness of
spirit to be public-spirited ; the light of nature discovers an excellency in it,
religion and gospel principles much more require it, and the Lord himself
does commend and encourage it with special rewards. Those that profess
themselves to be servants of God should be ashamed to be outvied herein
by heathen. Our first question should not be, Where may I receive most
good ? But where may I do most good ? The saving of souls should be
preferred before our comforts, and that advantage most valued which is most
extensive and universal. Such is the advantage of public ordinances, and
therefore they are as far to be preferred before private, as the public good
before a man's private interest.
Then suppose you found more comfort, enlargement in private than in
public worship, yet the glory of God is to be preferred before your advan
tages ; and therefore that whereby his glory is most advanced, before that
wherein your particular interest is most promoted. But God is most glori
fied in public worship ; here is given the most ample testimony to his
glorious excellencies, here is the most public acknowledgment of his glory.
No otherwise can we glorify him than by acknowledging his glory, and the
more public this acknowledgment is, the more is he glorified ; but it is most
public in public worship, and therefore this is as much to be preferred before
private, as the glory of God before your private advantage.
Use 1. Reproof to those that undervalue public worship. Too many there
are worthy of this reproof, especially two sorts :
1. Those that prefer worse things before public worship. If it be to be
preferred before private duties, which are excellent and singularly advanta
geous in themselves, how heinously do they sin who prefer things that are
base and sinful before public ordinances ; those who prefer their ease, their
worldly employments, their lusts or unlawful recreations, before them !
Do not they prefer their ease before the worship of God, who will not take
the pains, who will excuse themselves by very slight and trivial occasions
from coming to the place of public worship ? The Lord has not made the
way to his worship so tedious, so toilsome, as it was under the law; there
is not the distance of many miles betwixt us and it, nor will it cost us divers
days' journey to have the opportunities of public worship ; we have it at our
doors. And yet such slothfulness, such contempt there is of it, as we will
scarce sometimes stir out of doors to enjoy these blessed liberties ; a little
rain, a little cold, anything of like moment, we take for a sufficient excuse
to be absent. The people of God, in former times, counted it their happi
ness that they might come to the public ordinances, though through rain,
and cold, and wearisome journeys, Ps. Ixxxiv. But where is this zeal for
God's worship now ? Is there not much less, when the gospel engages us to
much more ? May not even the unbelieving Jews rise up in judgment against
the slothfulness of this generation, and condemn it ? No such thing would
hinder them from coming to the gates of Zion at the appointed seasons, how
far soever their habitations were distant from it, how unseasonable soever the
season seemed; yet many amongst us make every sorry thing a lion in the
way, prefer their sloth and ease before God's public worship.
Others prefer their worldly occasions before the public worship of God,
willingly embrace any earthly business offered to stay from the ordinances.
Esau was stigmatised as a profane person for preferring the pottage before
his birthright; but they exceed Esau in profaneness who prefer the things
Ps. LXXXVII. 2.] PREFERRED BEFORE PRIVATE. 203
of the world before this singular prerogative, of worshipping God in public.
What a special privilege is this ! How few are they in the world enjoy it !
Does the Lord vouchsafe this honour, to have it, and himself in it con
temned ? Of thirty parts, into which the world may be divided, twenty-five
are pagans or Mahometans, wholly without the true worship of God ; but
five bear the name of Christian. And of those, when you have discounted
the Greeks, papists, Abassines, amongst whom the worship of'God is wofully
corrupted, you may judge to how small a part of mankind the Lord has
vouchsafed his public worship in its purity. It is a special, a peculiar
favour, a singular prerogative. Oh what profaneness is it, to prefer outward
things, such as are common to all, to the worst of all, before this peculiar
blessing ! Yet how common is this profaneness ! The thinness of our
assemblies does daily testify it. One part of the day is thought enough by
some, too much by others, for God's public worship; whereas we think no
thing too mui;h for the world. Oh the Lord's infinite patience !
Others prefer their lust before it ; had rather sit in an ale-house, or in the
seat of scorners, than wait at the posts of wisdom. Many had rather spend
that time which the Lord has allotted for their souls, in sports and recrea
tions, than in the public worship; think one whole day in seven too much, will
rob God of all, or part of it, to recreate themselves. Oh that such profane-
ness should be so common where the light of the gospel has so long shined !
The Lord prefers the gates of Zion, but these prefer Meshech and the tents
of Kedar. I beseech you, consider the heinousness of this sin. The Lord
styles his worship his name frequently in Scripture, as though his worship
were as dear to him as himself. What do ye then but contemn God him
self, while ye despise his worship ? He that speaks it of his officers has the
same account of his ordinances : he that despiseth them despiseth me, &c.
And what do ye think it is to despise Christ ? How jealous has the Lord
always shewed himself of his worship ! Some of the most remarkable judg
ments we meet with in Scripture have been inflicted for some miscarriage
about his worship. For this Nadab and Abihu consumed with fire from
heaven, for this Eli's family utterly ruined, for this Uzziah smitten with
leprosy and Uzzah with sudden death, Michal with barrenness, for an error
in the outward part of worship. The Lord is a jealous God, jealous espe
cially over his worship. If you despise that, you are in danger; his jealousy
will burn like fire against you. Now, do ye not despise it, when you prefer
your ease, worldly affairs, lusts, idleness, recreations before it ? This is to
profane the holy, the glorious name of God. And the Lord will not hold
him guiltless; it is a (Attuns ; the Lord will certainly judge, surely condemn,
him that does so.
2. They deserve reproof who prefer private before public worship, or equal
with it. I shall but instance in two particulars, wherein this is evident.
(1.) When private duties are used in the time and place of public worship.
Now, how ordinary is this amongst us ! When you come too late to wait
upon God, after the public worship is begun, I see it is common to fall to
your private prayers, whatever public ordinance be in hand. Now, what is
this but to prefer your private praying before the public worship, and so to
despise the ordinance in hand ? What is it but to thrust public worship
out of its season, and put private in its room ? It is held indeed a great
point of devotion and reverence, that is the pretence for it ; but this
pretended reverence casts a real disrespect upon the public ordinance then
used. For the mind is withdrawn from it in the sight of God, and the out
ward man in the sight of men ; and so public worship is hereby disrespected,
in the sight both of God and men.
204 PUBLIC WORSHIP TO BE [Ps. LXXXVIL 2.
The intention may be good indeed, but that cannot justify what is sinful,
what is evil ; for we must not do evil that good may come of it. And this
is evil, it is sinful, since it is sinful to prefer a private duty before a public
ordinance.
It is against the apostle's rule, which he prescribes for the regulating of
public assemblies : 1 Cor. xiv. 40, ' Let all things be done decently and in
order.' Now that is not done in order, which is not done in its place and
season ; but this is neither the place nor season for private prayers ; it is
the time of public worship, therefore private is now unseasonable. Nor is
this the place of private prayer ; that is thy closet, according to Christ's
direction, Mat. vi. 6 ; and he makes it the badge of hypocrites, to use their
private prayers in public places, ver. 5. A good thing, out of its place and
season, may become evil, evil in the worst sense, that is, sinful. This is
not the place, the time for your private prayers, therefore it is a disorder
here to use them ; and what is here disorderly, is, by the apostle's rule,
sinful, and therefore I beseech you let it be avoided. Do not expect the
Lord will accept your private devotion, when it casts disrespect upon his
public worship, which he himself prefers, and will have us to prefer before
private.
(2.) When men absent themselves from public worship, under pretence
that they can serve the Lord at home as well in private. How many are
apt to say, they see not but their time may be as well spent at home, in
praying, reading some good book, or discoursing on some profitable subject,
as in the use of ordinances in public assemblies ! They see not but private
prayer may be as good to them as public, or private reading and opening
the Scripture as profitable as public preaching ; they say of their private
duties, as Naaman of the waters of Damascus, 2 Kings v. 12. May I not
serve the Lord as acceptably, with as much advantage, in private exercises
of religion ? May I not wash in these and be clean ? They see not the
great blessings God has annexed to public worship more than to private.
Oh, but if it be thus, if one be as good as the other, what means the Lord to
prefer one before the other ? To what purpose did the Lord choose the
gates of Zion, to place his name there, if he might have been worshipped as
well in the dwellings of Jacob ? How do men of this conceit run counter
to the Lord ? He prefers the gates of Zion, not only before one or some,
but before all the dwellings of Jacob ; and they prefer one such dwelling
before the gates of Zion. What is this but to disparage the wisdom of God,
in preferring one before another when both are equal ; in preferring that
which is unworthy to be preferred ? What presumption is this, to make
yourselves wiser than God, and to undertake to correct him ? He says the
gates of Zion are to be loved, public worship before private ; you say no,
you see no reason but one should be loved as well as the other. Who art
thou, 0 man, who thus disputest against God ?
To conclude this use, let me shew you the sinfulness of preferring private
worship before public, in the fore-mentioned or other respects, by applying
what has been delivered. To prefer private before public, or by not pre
ferring public before private, in your judgment, affection, or practice, you
neglect the glory of God, which is here most advanced ; you slight the pre
sence of God, which is here most vouchsafed, that presence which is the
greatest happiness the people of God can expect, in heaven or on earth.
You undervalue the manifestation of God, those blessed visions of life and
peace, which are most evidently, most comfortably, here represented ; those
manifestations which are the dawnings of approaching glory, the first glimpses
of the beatifical vision. You contemn those blessed soul advantages which
PS. LXXXVII. 2.] PREFERRED BEFORE PRIVATE. 205
are here more plentifully gained ; you prefer a private supposed benefit
before public edification ; you expose yourselves to the danger of backslid
ing, which is here more effectually prevented ; you contemn the Lord's
greatest works upon the souls of sinners, which are here ordinarily effected ;
you slight heaven, which is here in a more lively manner resembled ; you
disparage the judgment of the most renowned servants of God, who in all
ages have confirmed this truth by their testimony or practice ; you make
yourselves less capable of procuring public mercies, or diverting public
calamities, slighting the means most conducible to this end ; you undervalue
the blood of Christ, whose influence is here most powerful ; you despise
those great and precious promises of the gospel, which are more engaged for
public worship than private. Oh, consider how heinous that sin is, which
involves the soul in so much guilt, which is attended with so many pro
voking evils ; bewail this sin, so far as thou art guilty of it, and let the sin-
fulness thereof engage thee to be watchful against it.
Use 2, of exhortation. Be exhorted to give to the public worship of God
the glory that is due to it ; let it have the pre-eminence which the Lord haa
given it ; prefer it before private, in your thoughts, in your affections, in
your practice. Get higher thoughts of public ordinances, get affections
answerable to those apprehensions ; manifest both by a frequent affectionate
use of these ordinances, by your praises for the enjoyment, by your prayers
for the continuance of them. A duty this is which the text requires, a duty
which these times call for. When there is so much disrespect cast upon the
worship of God, your endeavours should be more for the advancement of it.
This is the way to shew yourselves faithful to God, stedfast and upright, in
the midst of a declining generation. This duty always finds acceptance with
God ; but now he will take it better, because there is a stream of tempta
tion, of opposition against it. Oh let not your souls enter into their secret,
who dishonour God, by despising his public worship ; who blaspheme God,
by speaking contemptibly of his name, that name which he records amongst
us, and thereby does graciously distinguish us from the neglected world. I
might enforce this with many motives ; but what more forcible than this in
the text ? ' The Lord loves the gates of Zion, more than all the dwellings
of Jacob.' Those that thus do are herein like the Lord. This is the highest
pitch of excellency that angels or men can aspire to, to be conformable to the
Lord, to be like him, to have any resemblance of him. Why, this is the
way ; when we thus love, prefer the public worship, the like mind is in us
that is in the Lord (so far as likeness may be admitted, where there is an
infinite distance), herein you will be followers of God as dear children.
Whereas those who despise the public worship of God, despise God himself,
comply with Satan in one of his most mischievous designs against God and
his people, and hereby do what in them lies to lay his honour in the dust.
It is not out of any respect of private duties that Satan endeavours to ad
vance them above public worship ; his design is to withdraw professors
from both, he knows they stand or fall together, and the event proves it.
You will find those that withdraw from public worship will not long make
conscience of private ; except the Lord break Satan's design, by a sudden
reducing them. If you will not be carried away with the error of the wicked,
and fall into the snare of the devil, keep up the honour of public worship.
To that end observe these directions.
1. Get high thoughts of God. The Lord and his worship are so nearly
related, as they are either esteemed or despised together. He that has
hif_'h thoughts of God, will have suitable apprehensions of his worship,
\\herein his glory most appears, Ps. cii. 16. We see it in David. None
206 PUBLIC WORSHIP TO BE [Ps. LXXXVIL 2.
had higher apprehensions of God ; see with what raised expressions he
extols him, Ps. cxlvi. And none had a higher esteem of public worship, as
appears in those affectionate 'expressions formerly alleged. If you have
high thoughts of God, that will be of high esteem with you, wherein he
most appears, wherein he is most enjoyed. ' In the temple will every one
speak of his glory,' for in public worship he appears most glorious. If ye
have low thoughts of God, no wonder if you undervalue his worship ! If
you have a high esteem of God, you will have an answerable esteem of his
name, of his worship. So Ps. xlviii., they profess their high thoughts of
Zion, the public ordinances, ver. 2, 3, and the reason you may see : ver. 9,
' We have thought of thy loving-kindness, 0 God, in the midst of thy
temple !' If you apprehend God as great, and holy, and fearful, and
glorious, it will help you to such thoughts of his worship as becomes his
great, and holy, and fearful name. His worship is his name.
2. Get due apprehensions of those things, whereupon the pre-eminence of
public worship is grounded. It follows, ver. 3, ' Glorious things,' &c., i. e.
of the church and ordinances of God. It was the city of God in these
respects, and in no other respect could so glorious things be spoken of it.
Here is the sweetest enjoyment of God, the clearest discoveries of his glory,
the powerful workings of the Spirit, the precious blood of Christ in its force
and efficacy, the exceeding great and precious promises in their sweetest
influences, spiritual life and strength, soul comforts and refreshments, the
conversion of sinners, the edification of the body of Christ, the salvation of
souls. These are the glorious things that are spoken of public worship ;
get a high esteem of these, and public worship will be highly valued.
Look upon public ordinances in their glory, as they give the greatest glory
to the God of heaven, as they are the greatest glory of his people on earth,
and this will raise a spiritual mind to high apprehensions of them. Will
you not honour that which is most honourable to God, that which is yonr
greatest honour ? Here the Lord, if anywhere in the world, receives the
glory due unto his name, Ps. xxix. 1, 2. To worship God in public is the
way to give him the glory due to his name ; and is not this of highest value ?
It is your glory too. Public ordinances are the glory of the people that
enjoy, that improve them. Where the Lord has placed his name, there his
honour dwells. When the Lord has erected his public worship in a place,
then glory dwells in that land ; when this is removed, the glory is departed.
That which is most your glory, challenges your highest esteem. Look upon
this as your glory, and then you will account it highly valuable.
8. Delight in the worship of God. We soon disrespect that which we
take no pleasure in ; and, therefore, when the Lord is commanding the
sanctifying of his Sabbath, he joins these : Isa. Iviii. 13, ' If thou turn away
thy foot from the Sabbath, from doing thy pleasure on my holy day, and
call the Sabbath a delight, the holy of the Lord, honourable,' &c. If it be
not your delight, it will not be honourable. If you be of their temper who
say, ' When will the new moon be gone, that we may sell corn ; and the
Sabbath, that we may set forth wheat ?' Amos viii. 5 ; if public ordinances,
praying, preaching, be a burden to you : not only private duties, but the
base things of the world, will take place of it in your minds and hearts.
When we are weary of a thing, take no pleasure in it, we easily give way
to any suggestion that may disparage it. , Let the worship of God be jour
delight, the joy and solace of your souls. Be glad of all opportunities to
worship God in public, in season, and out of season, like David : Ps. cxxii. 1,
' I was glad when they said unto me, Let us go unto the house of the Lord.'
Let it be your meat and drink to be thus employed ; go, as to a feast ; sit
PS. LXXXVII. 2.] PREFERRED BEFORE PRIVATE. 207
down under the shadow with great delight, while the fruits of ordinances, the
shadow of heavenly enjoyments, are sweet.
4. Get spiritual hearts. All the glory of public worship is spiritual, and
spiritual things are spiritually discerned, 1 Cor. ii. 14. A carnal man cannot
discern that which renders the public ordinances so highly valuable. Cus
tom, and other respects, may persuade him to use them, but he will never
perceive the glory, the spiritual value of God's worship, till he have a
spiritual eye. Christ himself was foolishness to the Greeks, because they
saw no further than his outside, 1 Cor. i. 23. So was the preaching of
Christ to carnal Jews and Gentiles ; so it is, more or less, to all natural
men, except some outward respect, some plausible ornament commend it.
A spiritual eye can discern a glory in public worship, when the outside seems
mean and contemptible. As the unbelieving Jews of Christ, so carnal men
of his ordinances ; there is no form nor comeliness therein to command
any extraordinary respect ; they see no beauty therein that they should
desire them.
5. Look upon the public ordinances with the eye of faith. If you consult
only with sense, you will be apt to say as the Assyrian, What are the waters
of Jordan more than the rivers of Damascus ? What is there in public read
ing the word, more than reading at home ? What is there in public
preaching, more than in another good discourse ? Sense will discern no
more in one than in the other ; but the eye of faith looks through the pros
pect of a promise, and so makes greater, more glorious discoveries ; passes
through the mean outside, to the discovery of a special, an inward glory ;
sees a special blessing, a special assistance, a special presence, a special ad
vantage, in public worship ; no way so discoverable as by the eye of faith
through a promise. Unbelievers want this perspective, and therefore see no
further than the outside.
Faith can see the wisdom of God in that preaching, which the blind world
counts foolishness, as they did the apostle's ; can see a glory in those ordi
nances which, in the eyes of carnal men, are mean and contemptible. When
the child Jesus lay in the manger, a poor, despicable condition, the wise
men saw, through those poor swaddling clothes, such a glory as commanded
their wonder and adoration, whenas many others, in the same inn, saw no
such thing. And why so ? The wise men looked upon the child Jesus
through that intimation, that word from heaven, whereby he was made
known to them. The outside of public worship, now under the gospel, is
but like those poor swaddling clothes ; but Christ is wrapped in them, there
is a spiritual glory within, which a believer discerns, and accordingly values
them, whenas an unbeliever sees no such thing. That worship, which, to
sense and unbelief is mean and contemptible, is to faith, looking through
a promise, the most glorious administration under heaven. The eye of faith
must be opened, else the ordinances will not be valued. The Lord has given
more encouragements to faith under the gospel, and therefore may expect
more exercise of it, than under the law. And his dispensations are answer
able. His children under the law were in their minority and nonage, Gal.
iv. 1. The outside of his worship was then glorious, the administration of
it in state and pomp, he allowed the children that which would please their
senses ; but now, under the gospel, they are come to riper age, he allows
no such gay outside, prescribes no such pomp as sense is taken with ; the
glory is spiritual, and such as is only visible to faith. And yet the glory of
the second temple is greater than the first, the public worship under the
gospel is more glorious than under the law. Though there be no golden
censer in the ark, overlaid with gold, no cherubims of glory shadowing the
208 PUBLIC WORSHIP TO BE [Ps. LX^XXVII. 2.
mercy-seat, no such ornament to take the senses, yet there is a far more
exceeding glory, 2 Cor. iii. 11, but it is such a glory as is only discerned
by the eye of faith. This you must exercise if you would give to the public
worship of God the glory that is due to it.
6. Labour to draw out the virtue and efficacy of public ordinances, to
make the utmost improvements of them. When you find the refreshing
comforts, the blessed advantages of public worship, you will not need many
motives to give them their due honour: Ps. xlviii. 8, 'As we have heard, so
have we seen,' &c. When they had not only heard, but seen, what God
was to his people in his public worship, no wonder if they express their high
esteem of it : ver. 1-3, ' Great is the Lord, and greatly to be praised in the
city of our God, in the mountain of his holiness. Beautiful for situation,
the joy of the whole earth, is mount Zion,' &c.
Now, that you may reap such advantage by them as may raise your
esteem of them,
1. Come not unprepared. No wonder if unfruitfulness under the ordi
nances be so common, when neglect of preparation is so ordinary : Eccles.
v. 2, ' Be not rash with thy mouth, and let not thine heart be hasty to utter
anything before God.' Come not rashly, without due consideration with
whom you have to do, and what you are a-doing. Come not with guilt
and pollution upon your consciences, Ezek. xxiii. 21, 29. This is it from
which we must be separate, if we would have God receive us, 2 Cor.
vi. 17. Come not with minds and affections entangled in the world : ' Put
off thy shoes,' &c. Come not with careless, indisposed spirits, with hearts
unfixed, Ps. Ivii. 7. Come not with that carnal, dull temper, which your
hearts contract by meddling with the world. Plough up the fallow ground.
If you sow among thorns, you will reap little to raise your esteem : Ps. xxvi.
6, ' I will wash mine hands in innocency, so will I compass thine altar,
0 Lord.' He alludes to the custom of the priests, enjoined under the law
to wash their hands and feet, when they went about the service of the taber
nacle. And this was exemplary to the people then, to us now, to teach us
with what preparedness we should approach God.
2. Get acquainted with your spiritual condition. Come apprehensive of
the state of your souls, whether it be the state of grace or nature, what
your spiritual wants, what your inward distempers, what your temptations
are ; else you may hear much to little purpose, not discerning what is
seasonable ; else many a petition may pass unobserved, when you know not
what most concerns you. Oh, if professors knew their soul's condition punc
tually, and were throughly affected with it, the word would come in season,
it would be like apples of gold, the ordinances would be as rain upon the
new-mown grass, they would distil a fruitful influence, and their souls would
grow as the lily.
3. Come with hearts hungering after the enjoyment of Christ in his ordi
nances. This affection has the promise : Mat. v., ' He filleth the hungry
with good things.' Sense of emptiness and indigency brings you under the
aspect of this promise, under the sweet and gracious influences of it ; whereas
conceitedness of our own abundance, senselessness of our spiritual poverty,
shuts up the treasury of heaven against us, ' The rich he sends empty away,'
Ps. Ixxxi. 10. Our souls should stretch themselves wide open, in earnest
longings after God ; this is the way to be filled with the rich blessings of
spiritual ordinances.
4. Use the ordinances with holy fear and reverence, Ps. ii. 11, and iii. 7.
That confidence which the Lord approves in his children is not a carna
boldness, such as some mistake in the room of it. When we are admitted
Ps. LXXXVII. 2.J PREFERRED BEFORE PRIVATE. 209
to most intimacy and familiarity with Christ, when we are invited to kiss the
Son ; yet there is a holy fear required : ' Serve the Lord with fear,' &c.
When we have cause to rejoice in the Lord's gracious condescension to us
poor worms, yet then we must tremble in apprehension of that overpower
ing glory and excellency to which we approach, Heb. xii. 28. The house,
which the Lord prefers before the temple, is a trembling heart, Isa. Ixvi.
And if he choose it for his habitation, he will richly furnish it ; his presence
will be to it light and life, joy and strength, grace and glory.
5. What you do in public worship, do it with all your might. Shake off
that slothful, indifferent, lukewarm temper, which is so odious to God. Let
your whole man tender this worship. Think it not enough to present your
bodies before the Lord. Bodily worship profits as little as bodily exercise.
The worship of the body is but the carcase of worship ; it is soul worship
that is the soul of worship. Those that draw near with their lips only shall
find God far enough from them ; not only lips, and mouth, and tongue, but
mind, and heart, and affections ; not only knee, and hand, and eye, but
heart, and conscience, and memory, must be pressed to attend upon God
in public worship. David says, not only ' my flesh longs for thee,' but ' my
soul thirsts for thee.' Then will the Lord draw near, when our whole man
waits on him ; then will the Lord be found, when we seek him with our
whole heart.
Let your whole man wait upon God ; serve him so with all your might.
Let his worship be your work, and be as diligent in it for your souls, as you
are in other employments for your bodies. Spiritual slothfulness is the rain of
souls, it brings them to consumptions, it leaves them languishing under sad
distempers. Those that will not stir up themselves to lay hold on God,
will be bowed down under many infirmities. Soul-poverty will be the issue
of spiritual sloth, Prov. xviii., ' a great waster.' So far from increasing the
stock of grace, as he will greatly waste it, Prov. xx. 4. It holds in a spiri
tual sense. His soul shall be in a beggarly condition, as though it had
nothing, even in harvest, in the midst of plenty, when others are reaping the
, sweet fruits of public ordinances, and laying up store against winter, against
an evil day. In the midst of their plenty, the spiritual sluggard shall have
nothing, Prov. xii. 17. It is the diligent man that shall be enriched with
precious substance, even the precious advantages of public worship. The
Lord is the rewarder of those that seek him diligently. Those that are
diligent in preparing for it, diligent in attending on it, diligent in after
improvement of the ordinances, this man's soul shall be rich, rich towards
God. The Lord will bless him with such spiritual riches, in the use of
public ordinances, as will raise his esteem of them.
END OF DISCOURSES.
VOL. HI.
THE PRACTICAL DIVINITY OF THE PAPISTS
DISCOVERED TO BE DESTRUCTIVE OF
CHRISTIANITY AND MEN'S SOULS.
[As this is a polemical treatise, it has been deemed necessary to use
more than ordinary care in verifying the numerous quotations. Almost
the whole have been so verified, and may be depended upon as abso
lutely accurate. — ED.J
AN ADVERTISEMENT.
I HAVE always thought, since I considered and understood what popery was,
that the knowing of it would be a sufficient dissuasive from it, to those
that regard God and their souls. This persuasion, together with compas
sion for those that are seduced, and desire to secure those that are in danger,
engaged me in this present undertaking ; wherein I have discovered what
the practical divinity of that church is, how pernicious, and inconsistent with
the way to salvation declared in the Scripture. I have herein the concur
rence of some (few in comparison) of that church, who are sensible of such
doctrine prevailing amongst them, as they say is absolutely opposite to the
rules and spirit of the gospel ; 1 such as no man that hath never so little ten
derness of his own salvation, but must conceive an horror at ; 2 such as they
call a poisonous morality, more corrupt than that of pagans themselves ; 3
and which permits Christians to do, what pagans, Jews, Mahometans, and
barbarians, would have had in execration ; 4 such as is, in their style, the
most palpable darkness that ever came out of the bottomless pit ; 5 such
as overthrows the essential points of Christian religion, and the maxims that
are most important, and of greatest necessity, in order to the salvation
of men. 8 Of this they have given the world notice in several dis
courses,/ two of which I have seen (though unhappily not the latter,
till I had gone through the greatest part of what I intended). As to the
extent of this execrable divinity, they declare, that whole societies would
have these extravagancies accounted Roman traditions ; 8 that the church is
overgrown with this poisonous morality ; that it is ready to be overwhelmed
with the deluge of these corruptions ; that the church is filled with this most
palpable darkness. 9 Elsewhere they seem to fix this charge upon the
Jesuits principally, as if they would have it thought not to reach much
further ; but withal tell us, that the Jesuits are the most numerous and the
most powerful body of men in the whole church, and have the disposal of
the consciences of all the greatest. 10 So that I can represent them no worse
1 Representation of Cures of Paris, p. 3. - Page 4.
3 Their Remonstrance, p. 2.
* Their Answer maintaining the Factum, p. 8. 6 Ibid.
• Ibid. p. 12.
Provincial Letters, Jesuits' Morals.
Remonstrance of Cures of Paris.
Answer maintaining the Factum. 1U Ibid.
4 AN ADVERTISEMENT.
than some of themselves do ; and the worst that can be said falls, by their
own acknowledgment, upon the most considerable part of their church. That
they should so far accuse the whole, cannot be expected (whatever occasion
there be for it), so long as they think fit to continue in its communion. But
then, if we regard those who are so great a part of the church upon the
account of their numbers, and more in respect of their authority and in
fluence, the maxims so branded,! are Koman traditions,2 the true doctrine of
faith, the true morality of the church, not asserted by that society alone, but
equally (if not more) by Catholic writers of all sorts ; and those that quarrel
thereat are factious spirits. Hereby, so far as the testimony of adversaries
against themselves can clear a matter in question, there is evidence, both
that the practical doctrine amongst them is pernicious and damnable, and
also that it is common and generally followed.
I intend not here to impeach any maxim peculiar to the Jesuits, but that
doctrine of the Romanists which is far more extensive, delivered by canon
ists and divines, secular and regular, of every sort, and in part by the canon
law and their councils (who sometimes glance at this subject, though they
make it not their business) ; that which in most particulars, and those of
greatest moment, is ancienter than the Society ; and in many points such,
as the censurers of the Jesuits' morality do not touch, but either approve
themselves, or dare not condemn, lest they should involve the whole church
in the condemnation. I cannot discern that the practical divinity of the
Jesuits is more corrupt than that of other Romish writers, their contempo
raries ; and those that view the moral discourses of both, and compare them,
will (if I much mistake not) discern no other. I never yet met with any
author of that order so intolerably licentious, but might be matched, if not
outvied, by others. There is no need to except Escobar or Bauny (though
most branded), nor do their keen antagonists do it, when they speak of others
whom they know to be no Jesuits, as the most extravagant that ever were. 3
There is no reason why the odium which a community incurs should be
appropriated to a party ; nor that the Society only should be noted as the
sink, when the corruption is apparent everywhere. So far as the Jesuits
are concerned herein, it hath been sufficiently exposed by others ; upon
which account I decline those of that order, not putting the reader to rely
upon any evidence from their writing. Only because it is requisite to shew
their concurrence in some points, which otherwise might not pass for the
common doctrine, I make use of Bellarmine freely (whom none can count a
corrupter of popery, however Christianity hath been treated by him), and of
Suarez sometimes (whose judgment alone is counted equivalent to a thousand
others, by some4 that are none of the Society). I allege beside, though
rarely, one or two more of those fathers, of like eminency and authority in
that church ; but none of them, save in such points wherein they have not
been noted for extravagancies by others ; or in such wherein those of other
orders concur with, or go beyond them. The greatest advantage I make of
them, is to represent the opinions of others, not their own ; and most herein
of Suarez, who usually gives an account of the common doctrine out of un
exceptionable authors. Those whom I principally rely on to make good the
charge, are the ancienter and better sort of their divines and casuists (the
strictest of them in points of morality that I could meet with), such as are so
far from being disciples of Ignatius, that most of them are Dominicans (most
opposite of all orders to the Jesuits, and said to be the least tainted with
these corruptions), and the greatest part of them were writers before their
1 Supra. * Remonstrance of the Cures of Paris.
2 Defence of the Factum. 4 Vid. Jo. Sane. Disp. 44, n. 41.
AN ADVERTISEMENT. 5
order was founded, or appeared to the world on this subject. To these I
have added other casuists of this last age, not that there is need to produce
any worse than the former, but to shew that time hath made little or no
alteration amongst them for the better.
The Romanists, when they are ashamed of their doctrine, or think the
world will cry shame of it, are wont to disown it. It is like they may do so
here, and tell us that these points, not being determined by councils, are not
the doctrine of their church, but the opinions of particular doctors. This
serves them for a shift in other cases with some colour, but it will be absurd
to offer at it here. For though this be not their doctrine of faith, which
with some generals, most about the sacraments, (reflected on in the sequel as
there is occasion) is the business of their councils ; yet it is the practical
doctrine of their church, if it have any, and if they think their catholics con
cerned to be Christians more than merely in opinion. And this, under several
heads, I have collected out of such writings as are the proper place of it.
Therefore, to say that this is not the doctrine of their church, because the
particulars are not found decided by councils, is to tell us that they are not
charged with it, unless we can find it, where they know it cannot be found,
and where, with any reason, it cannot be looked for. It is no more reason
able than if one, who hath taken a purse, should plead, though it be found
in his hand, that he is not to be charged with it, unless we can spy it in his
mouth, when yet he never opens it. That councils should give particular
directions for conscience and practice, in cases innumerable, was never
attempted, nor ever can be expected. Their church leaves this to her divines
and casuists ; and that nothing may pass them but what is agreeable to her
sense, no books are to be published, but with the approbation and authority
of such as are counted competent judges hereof; so that the doctrine of their
authorised writers, that especially wherein they commonly agree, is the prac
tical doctrine of that church, or else she hath none such, and consequently
no care of the lives and consciences of her members ; and though this be not
infallible, or dejide, as they count the decisions of councils, yet is it as cer
tain, they say, as the nature of the subject requires, nor do they pretend to
have any infallible doctrine for particular directions herein ; which yet may
justly seem very strange to any man that considers that gross faults in life
and practice are more infallibly damnable than errors in faith and specula
tion. Now, upon this their common doctrine, the substance of the charge
ensuing, and the principal articles thereof, are grounded. As for the opinions
of particular doctors, wherein there is no such common concurrence, though
they be not so certain as the other, yet they are (even the worst of them)
safe in practice, any of their people may follow them without danger, and
with a good conscience ; for this (as will appear hereafter) is the common
judgment of their schools and doctors, and so far the doctrine of their church.
And if that church did no farther own these opinions, common or particular,
then, under this character, this is enough for our purpose (when the question
is of the danger of popery in reference to men's salvation), that she counts
such rules of life safe, and publicly allows them as direction for practice,
which tend to ruin religion and men's souls. If they were not counted safe,
that church which pretends to so much care of souls, since all in her com
munion are exposed to the danger, would be concerned to give warning of it,
and brand these maxims as pernicious ; but this was never yet done, nor ever
like to be. These opinions, all, or the greatest part of them, were taught
and published in that church, before the Council of Trent ; there was time
enough, in eighteen years, to take cognisance of them and their pernicious
consequence ; yet, when they bestowed anathemas so liberally, where there
6 AN ADVERTISEMENT.
was occasion, and (for the most part) where there was none, they thought
not fit to bestow one curse upon these doctrines, how execrable soever ; yea,
some part thereof of worst consequence had there an express confirmation.
Their popes since, though they could see occasion to condemn such propo
sitions as the five ascribed to Jansenius, and those of Baius, White, and
many others, could not, by the help of a judgment counted infallible, discern
anything in the worst of these doctrines worthy of, or fit for, their censure.
The cardinals of the inquisition at Rome, and their setters in other countries,
whose business it is to spy whatever (in books particularly) is against faith
and good manners, see nothing of this nature in that which destroys both.
No expurgatory index (what havoc soever has been made by those tools in
their best authors) hath, so far as I have observed, touched the common
opinions here exposed. It is true, some others have been expunged, and I
find above forty opinions of the late casuists censured by Alexander the
Seventh, and the cardinals of their sacred congregation ;l but hereby more
authority is added to those I insist on, being thought good enough to pass
untouched ; which must therefore be counted sound doctrine and safe for
practice in the judgment of their virtual church, and the chief parts of their
church representative.
There is no ground to expect that this doctrine, as to the principal and
most pernicious parts of it, will ever be condemned by any popes or councils
of such complexion and principles as that of Trent, where it was a maxim
observed religiously, that no determination should pass, which either in matter
or form would disoblige any considerable party among them, much less all.
The Roman interest is supported by such politics, and must be secured,
whatever become of souls or saving doctrine. There are indeed some dis
senters amongst them (as there are elsewhere) who complain of their moral
divinity, but they are such whose power and interest can reach little further
than complaints ; and these are so far from being the voice or sense of their
church, that their writings which exhibit such complaints are condemned at
Rome2 by the supreme tribunal (as they call it) of the inquisition.
In short, by the known custom and settled order of the Roman church,
the people, for regulating of their hearts and lives, are to be directed by their
confessors, their confessors have their direction herein from their casuists
and practical authors ; both priests and people must believe this to be safe,
because the church hath made this provision for them, approves the course,
and obligeth them to take no other. And thus that doctrine, the deadly
venom whereof I here discover, must be conveyed from their casuists to all
sorts amongst them ; nor must they fear any danger in it, unless they will
question the wisdom and goodness of their church. There can be no ques
tion but that this doctrine is thus far owned by the church of Rome; whether
it be delivered fallibly or infallibly, by councils or without, is not at all here
considerable. It is enough that such is the conduct provided for Roman
catholics, and that it is to be followed without apprehension of danger, and
cannot be declined by those that will keep the ordinary road of that church,
though it lead directly to destruction.
When no other shift will serve, to hinder those from being undeceived
whom they would delude, it is usual with them to make loud outcries of
false citations, and that their doctrine is misrepresented. I have been very
careful to give no just occasion for this, being apprehensive that he who doth
it wrongs not them more than he doth himself and his cause. The places
cited I have viewed again and again, where there might be any doubt of mis
construction, and set down their own words where it might seem scarce
1 Index Expurg. sub Alexand. VII. An. 16G6. * Ibid.
AN ADVERTISEMENT. 7
credible that Christians and divines (directing conscience) should speak at
such a rate ; and where that would have been too tedious, have given their
sense faithfully, so far as I could discern it, and directed the reader where
he may find and judge thereof himself. Yet if, notwithstanding all the care
and diligence I could use, it hath been my unhappiness anywhere to mistake
them, upon notice from any I shall do them right ; and am capable to give
them further satisfaction, knowing well that I am yet far from representing
their doctrine fully so bad as it is. Large volumes might be filled with the
corruptions of it ; I have but pointed at some, and contented myself with few
authors in many particulars, where plenty might have been produced. I
designed briefness, and have waived much that was ready, lest I should be
tedious, considering that some who are most concerned in such discourses
will have nothing at all when they think too much is offered.
I have been less solicitous about the style ; it doth not always satisfy my
self, so that I can allow others to find fault with it ; it may be thought some
times less grave, elsewhere too sharp and vehement. I suffered it to be
what the subject would have it ; and the quality thereof now and then over
ruled me, somewhat against my own inclination. Only I make nothing
ridiculous, but find it so, and should scarce do it right if I represented it
otherwise than it is. Where I seem too sharp or severe upon any occasion,
I found something in the nature of the subject that forced me to it. And
it is not easy (if it be congruous or just) to speak of what is monstrously
extravagant or pernicious, with such calmness as we treat indifferent things.
It will be enough for me if (through God's blessing) people will hereby
be brought to understand that popery designs not to trouble them either with
the reality of religion, or the happiness which Christ has entailed thereon.
And that their practical doctrine is contrived accordingly, will, I doubt not,
be hereby manifest to all such as have a mind to see, and are not wilfully
resolved to lose the way to salvation, and their souls together, by shutting
their eyes against so plain a discovery of so great a danger.
INTRODUCTION.
THE danger of popery in points of faith hath been sufficiently discovered to
the world by the divines of the Eeformation, but their doctrine, which con
cerns life and practice, hath not been so much insisted on. And yet there
is as much occasion for this ; for here the mischief is as great, an unchris
tian heart and life being at least as damning as erroneous belief; and hereby
the great apostasy and degeneracy of the papal church is as apparent, and
herein they have proceeded with as much disregard of Christ and the souls
of men./ Their design in this seems to have been, not the promoting of
Christ's interest (for that is manifestly prostituted), but the securing and
greatening of a faction, which, under the profession of Christianity, might
be false to all its realities. And their rule is the corrupt inclinations of
depraved nature, to which they have throughly conformed their practical
divinity, which easeth it of the duties for which it hath an aversation, how
much soever enjoined, and clears its way to those sins to which it is dis
posed, as though there were no need to avoid them. This rule serves their
design with great advantage ; but souls are more endangered hereby, and
their principles become more pernicious, because they are so taking. Per
suade a man that he may safely neglect the duties which he owes to God,
his own soul, and others, and may gratify the lusts he is addicted to, and
give him the maxims of religion, and the authority and conclusions of
divines, and the teachers whom he trusts, for it, and he will like that reli
gion, because he loves his sin, and is in danger to follow both, though he
perish for it eternally./ And indeed this is it which makes the condition of
papists deplorable ; for though the principles of their belief, as it is popish,
be mortally poisonous, yet there might be some antidote in the practicals of
Christianity, retained and followed by those who are unavoidably ignorant of
the danger of their more speculative errors, and so some hopes of such; but
their practical doctrine being no less corrupted, the remedy itself becomes
poison, and their condition who freely let it down hopeless. Whether their
errors in matters of faith be directly fundamental hath been with some of
their opposers a question, but those who will view their practical doctrine
may discern that it strikes through the heart of Christianity, casting off the
vitals of it as superfluities, and cuts off those who will believe and follow it
from the way of life ; not only by encouraging them with security to live and
die in all sorts of wickedness, but also by obliging them to neglect, as need-
'less, the greatest and most important concerns of Christians, without which
God cannot be honoured by us, nor salvation attained. This will be apparent
by observing what is determined in that church by those who have the con
duct of their lives and consciences, concerning the worshipping of God,
Christian knowledge, love to God, faith in Christ, repentance from dead
works, and holiness of life ; as to the exercise of Christian virtues, the
abandoning of sin, and the practice of good works ; of all which in particular
the following discourse gives an account.
DISCOVERED TO BE DESTRUCTIVE OF
CHRISTIANITY AND MEN'S SOULS.
CHAPTER I.
Real worship of God not necessary in the Church of Home.
There is nothing wherein the honour of God and the happiness of men is
more concerned than divine worship. Religion provides for these great ends
by obliging us to worship God ; this it doth indispensably, and can do no
less without abandoning itself; for this is essential to it,1 and gives it being.
And the truth and goodness of it depends as much thereon ; for no religion
is true and saving but that which obligeth to worship God really. Now
worship is not real unless mind and heart concur in it ; whatever it hath,
without this it wants2 its life and soul, and is no more worship really than a
picture is a man. Hence Christ brands those who draw near to God with
their lips, without their hearts, for hypocrites, Mat. xv. 7, 8, Mark vii. 6 ;
such as pretend to be what they are not, and to do what really they do not ;
who are but worshippers in show and fiction ; no more so indeed than the
stage-player is the prince whose part he acts. The Romanists seem to
acknowledge all this, and therefore ought not to deny but that it is as neces
sary that God should be really worshipped, as it is needful that he should
have any honour in the world, or that there should be any true religion
amongst men, or salvation for them. Yet notwithstanding, their practical
doctrine makes it needless to worship God really. That this may be fully
and distinctly manifested, let us observe, first, what they count requisite in
divine service and in their mass. The former is their worship for every day
(which goes under the name of canonical hours and the divine office), and is
the proper service of their clergy and monastics ; the latter is for holidays,
and is common to the people with the religious, and the only public service
they are ordinarily obliged to. Afterwards we may reflect upon what else
1 Religio est virtus per quam homines Deo debitnm cnltum et reverentiam exhibent.
— Tullius dicit, ii. Rhet. quod religio est virtus, qnse superior! cuidam naturae (quam
divinam vocant) cultnm caeremoniamque affert. — Aquinas ii. 2, q. Ixxxi. art. i.
4 Nam spiritus interior adorationis, qui est ipsa vita et anima adorationis exterioris,
apellatur quoque ipsa veritas adorationis. — Vazquez de Adorat. 1 i. disp. i. cap. ii.
p. 18.
10 KEAL WOESHIP OF GOD [CHAP. I.
passeth under the notion of worship in public, and also take some notice of
their devotions, or religious employments in private.
For the first of these, their divine service, if there were anything of reli
gion or religious worship counted needful amongst them, it would be required
of their clergy, and those whom by way of eminency they call religious, in
their divine office especially (if anywhere) ; but by their doctrine it is not
needful for them to worship God really there, unless he can be said to be
worshipped where both himself and all that concerns worshippers indeed
may (as it may by their leave) be quite neglected, and no way actually
minded. They seem, at least some of them, in their discourses of worship
and prayer particularly, to require as necessary thereto both an act of the
mind and of the will (attention and intention they call them) ; but proceed
with them a little, and you will find the former of these quite lost in the
latter ; and the latter, as they order it, dwindling into nothing. It is the
common determination of their schools and doctors, that actual attention of
mind is not necessary when they recite their canonical hours, that is, they
need not mind God in their service, nor the matter of it more than the object,
nor the sense of what they say, nor the words they use ; not any of these
need be actually minded. A purpose or intention to do it is sufficient, though
that purpose be not at all performed. This is the doctrine of their great
Aquinas,1 concerning prayer in general, whom the rest2 commonly follow.
Attention is not necessary all the while, but the virtue of the first intention,
with which a man comes to prayer, renders the whole prayer meritorious,
as it falls out in other meritorious acts. And this first intention also ia
enough to make the prayer prevalent. So he explains his main conclusion,
viz. prayer ought to be at least attentive in respect of a previous intention.3
So that they may be attentive enough, by virtue of this first intention, though
they do not at all mind afterwards what they are doing, when they should be
worshipping ; which is just as if they should say, a man that goes to church
with an intent to join in their service, but falls fast asleep when he comes
there, serves God effectually, and is attentive enough by virtue of that former
intention, though he sleep all the while. It seems it is sufficient in the
church of Eome, and effectual, even to a degree meritorious, to worship God
as one that is asleep may worship him, if he falls asleep after a good inten
tion. However, hereby it is manifest that with them it is not needful to
worship God at all, even in their most solemn service, but only to intend
some such thing. If there be a purpose of worship, though God be never
worshipped indeed, by their doctrine, it is enough for him. I suppose ' his
holiness ' would not think himself well served at this rate. The common
women at Rome are to pay him a julio a head weekly, for the liberty he gives
them to drive there their trade ; now if, instead of payment, they should
allege an intention of it, and declare this is all they are obliged to, and that
they ought to be acquitted upon that account, though they never laid it
down, he would think himself not paid hereby, but scorned; he loseth his
sacred reverence, and is affronted into the bargain ; yet at this rate will he
1 Ad hunc effectual (viz. mereri) non ex necessitate requiritur quod attentio adsit
orationi per totum : sed vis primse intentionis, qua aliquis ad orandum accedit, reddit
totam orationem meritoriam, sicut in aliis meritoriis actibus accidit. — ii. 2, q. Ixxxiii.
art. xiii.
8 Ut officium ipsa attentio comitetur actualiter, nee in officio, nee in aliis orationibus,
vel bonis operibus, requiritur. — Sylvester, sum. v. hora n, xiii. edit. Lugdun. An. 1572.
D. Thorn, quern omnes sequuntur, affirmat (impetrationem) non pendere ex actual!
attentione, sed virtualem ad illam sufficere, et videtur certa sententia. — Suarez, lib. iii.
De Oral. Vocal, c. v. n. v.
* Attentam saltern in prima intentione, oportet esse orationem, si meritoria, si im-
petrativa sit futura, mentemque spiritualiter refectura. — Ibid.
CHAP. I.1] NOT NECESSARY IN THE CHURCH OF ROME. 11
have God served by Roman catholics. Well, but if God need not bo wor
shipped but in purpose only, and the intention may serve without the act,
yet sure it must be an actual intention, or at least a purpose to worship God.
If it be not the worship of God that they need intend, divine worship is
clearly abandoned, both in deed and in purpose ; if it must not be actual,
there need be actually no thought of worshipping God. But I cannot discern
that they count either of these necessary. They declare plainly that an
actual intention is needless ; in this they generally agree, though they differ
in the terms by which they use to express it. They call it an habitual, or
a virtual, or an implicit intention, in opposition to that which is express or
actual ; so that actually either to worship God, or to have an intention of
worshipping him, is more than needs. But since they will not have it actual,
let it be what sort of intention they please otherwise, yet sure the thing
intended should be the worshipping of God ; so that they may be said to
worship in purpose, though they think it needless to do it in deed. Whether
they count this necessary, may be best discerned by their own expressions,
which they use in some variety. Commonly, they say, a virtual intention
may serve.1 Now this is not an intention, indeed, to worship God ; but sup-
poseth a former act, by virtue of which one is said to have an intention when
really he hath none. As they call that a virtual intention to worship when
a man had a purpose to attend, though he do it not at all ; answerably, a
virtual intention to worship will be a purpose or thought to have such a
purpose, though he never have it. Let those who can apprehend how they
may be said to worship God so much as in purpose, by virtue of a purpose
to worship him, which they have not, but only intend to have, without effect.
But it may be there is no such intention needful with them, for custom may
serve to this purpose (Soto). The precept for attending the performance of
divine service canonically includes two things :* first, that at the beginning
of prayer every one mind what he is going to do. But for this former it is
enough that it be done by virtue of some former intention and custom, as if
one, when the sign is given for prayers, go, as is the custom, to the choir ;
by this he satisfies the precept. Now this he may be accustomed to do,
without any thought of God, or of worshipping him ; yet by virtue of that
custom, wherein G-od is quite neglected, he will have their virtual intention
to worship him ; all the intention that they require, that is, plainly none at
all, unless by virtue of neglecting God he may be said to mind him.
Or an habitual intention may serve, they sometimes tell us. Sylvester3
expresseth it thus, after Paludanus, he is bound in the beginning of the
service to have an intent to perform it, so that the service may be from his
reason, and not from his imagination only, i. e. he must go about it like a
man, and not like a beast. But lest it should seem too hard for a man to
go about their service, with an intention so much distinguishing him from a
brute, he adds a favourable gloss.4 This is to be understood, saith he,
1 Ad horas canonicas recte pronunciandas requiritur propositum intendendi et atten-
dendi, et sufficit virtuale. — Martin. Navar. Manual. Confess, cap. i. num. xiii. ut c.
xxv. n. cv. edit. Antwerp, an. 1608 ; Jac. de Oraffys. Decision. Aurear. 1. ii. c. li. n. iv.
edit. Antwerp, an. 1596; Sylvest. sum. v. hor. n. xiv.
2 Preceptum attentionis in divino officio canonice persolvendo, duo includit : vide
licet, ut orandi initio quisque attendat quid agere aggreditur — quia vero ad prius
membrum satis est, ut virtute alicujus prsecedentis intentionis et consuetudinis fiat, ut
si quis dum signum ad horas dalur, ad chorum de more vadit, — per illud satisfacit
prascepto. — De Justitia et Jure, lib. x. quaast. v. art. v. Edit. v. Lugdun, an. 1582.
3 Quantum ad intentionem vel attentionem, quilibet ad officium obligatus tenetur
in principio officii habere intentionem satisfaciendi, ita quod officium ab intellectu et
non ab imaginativa proficiscatur ; secundum Petr. de Pal.
1 Quod intellige actu, vel habitu ECU virtute. — Sum. v. hor. n, xiv.
12 REAL WORSHIP OF GOD [CHAP. I.
either in act, or habit, or virtue ; so that if it be but an habitual intention,
it may suffice.1 Navarre explains it by this conditional (and others with
him), if one be asked, why he takes his breviary, he would answer, that he
doth it to say service.2 Now hereby we are told, that rather an habitual
than a virtual intention is expressed ; and they acknowledge that such an
intention is not sufficient3 for a human act, much less therefore for an act
of worship. Since then they think that such an intention will suffice, a
purpose to worship God is not needful with them, unless they can make
divine worship of that which is less than human ; or will have the brutes to be
catholic worshippers. They tell us also that this habitual intention is in
those that are asleep.4 So Scotus, the first founder of this distinction (and
herein that which they call virtual agrees with it ; indeed, Aquinas5 saw no
cause to distinguish them ; and6 others, who affect Scotus his subtlety, use
the terms as if they were distinct, yet confound them in their instances).
And thus, when all the worship which they think needful is shrunk up into
an intention, yet that intention is no other than they may have in a dead
sleep, when they dream of no such thing. So that their souls need be.no
more concerned in worshipping G-od, either when they are at service, or when
they are addressing themselves to it, than if their church were in mount
Celius with the seven sleepers. When they are coming to it (as we see here),
they need have no more purpose to worship God than if they were asleep ;
and when they are at it (as we said before), they need no more attend to what
they are a-dojng than if they were not yet awake.
They say also an7 implicit intention will suffice ; which is, as they explain
it, when a man hath not expressly any thought of praying or worshipping
God, when he is to read service, but only intends8 to accomplish the precept
of the church, or to perform his task, or to do as he is wont to do. As when
a man first lakes orders or enters into a monastery, understanding that the
church enjoins all in that capacity daily to recite their canonical hours, if
he then have an intention to perform this task, to do as the church requires,
or as others of that quality are wont to do, and accordingly say his hours as
the fashion is, though he have not once a thought of God or worshipping
him all his life after, either when he is going to service, or when he is read
ing it, yet that first intention may suffice, yea, it is of such sufficiency that
any other act of mind or heart, either in worship, or in order to it, becomes
1 Ibid. c. xxv. n. cvi. Juxta ea quse post alios, presertim Majorem, scripsimus. —
Vide Jac Graff, ibid.
2 Navar. explicat virtualem intentionem per illam conditionalem, quia si interro-
garetur quare accipit brevarium, responderet se id facere ad recitandum. Veruntamen
hoc modo magis explicatur habitualis quam virtualis intentio. — Suarez, 1. iii. de Orat.
c. iii. n. vi. /
* Actus antem humanus non potest esse ab intentione tantum habituali, ut omnes
supponunt, et per se constat.-*-7ifem. 1. iv. de Horis, c. xxvi. n. iii. Actus inde proce-
dens non est humanus, et deliberatus. — Bellarm. de Sacramentis, 1. i. c. xxvii. p. 92,
edit. Lugd. an. 1599.
4 Nee habet tantum intentionem habitualem, quod talem habet dormiens. — Scotus,
m. iv. dist. vi. qusest. vi. Qualis etiam in dormiente inesse potest. — Bellarm. ibid.
6 iii. qusest. Ixiii. art. viii.
6 Macor. Navar. Soto. Graff, g.
T Jo. Macor. Navar. in Suar. de Orat. 1. iii. c. iii. n. vi.
* Certum imprimis est, satis superque esse, si in principio accedatur ad recitandum
cum proposito implendi praeceptum, etiamsi in discursu orationis in mentem non veniat,
satis enim est quod non retractetur, quia manet virtus prioris attentionis. Prseterea
ut censeatur qnis accedere ad recitandum cum proposito implendi prseceptum, satis est
quod ex consuetudine quadam velit illam actionem tanquam expletivam sui muneris
et obligationis, vel quod in actu exercito (ut sic dicam) velit earn facere, ut solet, quia
eo ipso vult illam ut impletivam prsecepti. Ita sumitur ex Macor, Navar. et aliis.
— Idem. 1. iv. de Hor. c. xxvi. n. vi.
CflAP. I.] NOT NECESSARY IN THE CHURCH OF ROME. 13
needless ; ikis of such admirable efficacy, that by virtue of it they can wor
ship God, when they mind no such thing as God, or worshipping him,
no, nor ever intend it otherwise. Let us suppose that they thought it requi
site to renew this implicit intention frequently, yet would it not necessarily
amount to a purpose of worshipping God, for not only their task, and what
they are wont to do, but the precept of the church, may be (as we shall hear
them by and 1 by declare) accomplished by acts of wickedness, which sure
cannot be acts of worship, nor a design to do them an intention to serve
God ; yea, they may satisfy the church's injunction for divine service, though
they have an express intention not to fulfil it all the while, as8 Arragon
and their divines of greatest reputation determine. So that if the church did
enjoin them to worship God, yet no intention to worship him would be need
ful, because they can satisfy the church with a contrary intention. Finally, a
sinful intention will serve their turn ; this passeth for their common doctrine.3
If a man intend principally his own praise or worldly advantage, and so
design to serve himself, and not God, this cannot with any reason be counted
an intention to worship God ; yet such a design will suffice for the worship
they require, and it will be substantially good in their account, only a
little tainted with a venial speck, which, though it may hinder it from being
meritorious of eternal glory, yet he that never otherwise intends to pray or
worship cannot be damned, and so will be saved nothwithstanding. In short,
the Lord requires the heart in worship ; without this, nothing else can please
him, nothing in his account will be a real honour or worship of him, but
only in appearance and fiction. The Romanists teach, that God need not
have anything of their hearts in their service, not any one act or motion
thereof, while they are at it, only some sort of intention before, while they
are going about it ; but this no act of will or heart neither, but only a virtual,
or habitual, or implicit something ; they have minced it so small, that an
ordinary eye cannot discern in it so little, as a purpose to serve God ; yea,
in fine, they have reduced it to that which is worse than nothing, and if the
heart must be cumbered with any such thing as an intention about serving
God, yet a sinful intention may serve, this satisfies their holy church and
her precept fully ; she doth not, she cannot, require any more for God, what
burdens soever in other cases she lays upon the consciences of men. But
though the heart, and every act of it, be thus discharged from any concern
in their service, yet it may be they will have the mind more engaged. One
act thereof, and but one (mental attention), they seem to require ; and it is
true some of them make show of calling for it, but as soon as ever it appears
it is dismissed immediately as needless, for they conclude generally, that a
purpose to attend will serve, though they attend not, and this purpose too
by their handling (as we have seen) comes to nothing or worse. But suppose
they did (though they do not) account an intention to worship God needful,
and that actual, express, and well qualified, yet they confess4 an intent to
worship or wait on God is not to worship him really : no more than a man
is sober when he is drunk, because he intended to be sober. But they leave
us no ground for this supposition, yet ascribe as much to their intention,
and more than the best imaginable will bear, after they have reduced it to
1 Soto. Canus. Medina. Corduba. Navar. Covarruv. Bonacina. infra.
* In Suarez, ibid. n. viii. et torn. iii. disp. Ixxxviii. sect. iii. There are near thirty
doctors produced for this by John Martinez de Prado, a Dominican ; torn. ii. Theol.
Moral, c. xxx. q. viii. sect. i. n. i.
3 Hccc cst communis sententia — omnes fatentur. — Idem. Sua. 1. iii. de Orat. c. iii.
n. v., vide jnfra.
* Licet vellc attendere, non sit attendere in re, ut vere dixit Cajetanus. — Sttar. de
Orat. lib. iii. c. iv. n. 7.
14 REAL WORSHIP OF GOD [CHAP. I.
as bad as nothing. However, since all the worship they count necessary is
included in this purpose, and all their pretensions depend on it, they are
concerned to have it thought to be something, and they will seem cautious
about it, as a thing material, so this proviso they lay down.1 It must not
be changed into a contrary purpose ; if that should fall out, it will lose its
wonderful virtue, and not make those worshippers who mind not what they
are doing when they should be praying. But there is no danger of this, nor
need they be solicitous about it, for (as they tell them) they change not their
purpose, though they do nothing that they intended, or do what is quite
contrary to it, viz., though if they purposed to attend, yet they attend not at
all, but turn their minds to other things, if they act cross to the supposed
intention ; yet, so long as they assume not a contrary purpose, they must be
thought to mind what they are about, though they mind it not one moment ;
and there need be as little care, as there is danger of changing their purpose,
for2 carelessness cannot do it. It cannot be changed, unless a man design
edly, and on set purpose, will turn his mind from what he is about to other
things. Since then a person who doth not mind God, or anything that con
cerns his worship, when he seems engaged in it, doth not worship God at
all, as is evident in itself, and they confess it, in case he mind not this on
set purpose ; therefore, though he doth not worship God at all, yet he wor
ships him as much as the Romanists require, unless he wills not to worship
him on set purpose ; yea, though he voluntarily mind nothing that concerns
a worshipper, though he deliberately and willingly let his mind run upon
other things, yet so long as he is so regardless of God, and what he is about,
as not to take notice of this extravagancy, he fulfils the precepts of the
church, and minds divine service as much as is required.3 Thus Cajetan,
Soto, and others ; so that by their doctrine, if they do not worship God and
voluntarily neglect it, yet they do as much as the church enjoins, so long as
they take no notice that they do not worship him. And as they may volun
tarily employ their minds about other things, when they should be worship
ping, so may they on set purpose busy the outward man about other employ
ments, when they are saying their service. They can perform their best
devotions while (to give their own instances) they are4 washing themselves,
or putting on their clothes, or mending pens, or laying the cloth, or making
beds, or anything else which requires no more attention. Nor dare they
count this a venial fault, because the5 Dominicans are enjoined by the rules
of their order to say their service while they are doing something else.
That which would spoil the devotion of others gives no impediment to theirs,
1 Facillimum huic precepto obedire, nam nihil aliud exigit, nisi quod quis ammo
vacandi Deo horas inchoet, et in contrarium animus iste non mutetur, dum exsolvit
divinum officium — Cajetan. sum verb, horas Canon, edit. Lugdun. An. 1544.
2 Mutari autem in contrarium est impossibile, ex inadvertentia. — Cajetan. ibid.
3 Si quis advertit se cogitare hsec vel ilia, quae debent esse extranea tune a sua
meditatione, sed non advertit quod ab officio Divino distrahitur ; quamvis voluntarie
ea meditetur ; non tamen voluntarie animus ab officio divino distrahitur : ac per hoc
animus vacandi Deo a principio officii habitus, non est mutatus in contrarium. — Cajetan.
ibid. Etsi ultro et voluntarie alia cogitet (ut bene ait Cajetanus) quousque inspiciat se
distrahi, semper reputatur inadvertenter divagari, atque adeo excusatur ab omissione
praecepti de attentione, impletque adeo subinde orandi mandatum. — Soto, ibid. p. 341.
Sic explicant Cajetan. Soto, presertim Medina ; vide et Gabriel in Suar. iii. Thorn,
torn. iii. disp. Ixxxviii. sect. iii.
*Hujusmodi sunt lavare manus, se induere, pennam temperare, aut id genus similia,
qui quidem actus quandoque non sunt peccata neque venialia (verbi gratia) in ordine
prfedicatorum. — Jac. de Graff, ibid. 1. ii. c. li. n. x. Talis est actio vestiendi se, vel
Javandi manus et ora, vel sternendi mensam, aut lectum. — Fill. Tract, xxiii. n. 260. vid.
Soto ubi supra ; vid. Bonatin. Divin. Offic. d. i. q, iii. p. 2. sect. ii. n, xii.
8 Vid. infra.
CHAP. I.] NOT NECESSARY IN THE CHUECH OF ROME. 15
and good reason, for how can that be disturbed that is not, or lessened
when it is already nothing ? This is to worship God after the Roman mode,
when neither body nor mind is taken up with the service, but both delibe
rately employed about something else.
But that by their principles they need be no better worshippers, will yet
be more manifest if we view their doctrine concerning attention more dis
tinctly. Aquinas and Bonaventure (whom the rest follow) give an account
of three sorts hereof, according to the severals which may be minded in prayer.
The first is attention to the words, so as not to err in pronouncing
them.1
The second, to the sense of the words.
The third, to the person prayed to, and the things prayed for.
Bonaventure calls attention to the first superficial, and that to the second
literal (we may as well call it human or rational), that to the third spiritual
(divine or Christian attention others call it).2
Now (which is to be observed as that which unveils the whole mystery),
they hold that any one of these is sufficient, not only the third or the second,
but even the first, though it be the worst, and of least importance. So
Angelus,3 Sylvester,* Cajetan,5 Bellarmine,6 Tolet,7 so Aquinas,8 Soto, Navar,
so all of them, it is (they tell us) the common doctrine universally received.9
And this clears all, and leads us directly through their reserves and conceal
ments, and the ambiguity of their expressions (apt to mislead an unwary eye,
and abuse a charitable mind, loath to think them so bad as they speak them
selves) into the open view of their irreligious (not to say atheistical) doctrine.
This makes it very evident that with them it is not needful either to worship
God or intend it. For since they agree that any one of the several sorts of
attention is sufficient, the first, which concerns the bare words, is enough on
their account, and the other are needless. It is not requisite that they should
mind either the things to be prayed for, or the God they should pray to, or
the sense of the words they pronounce ; it will suffice that they mind the
words, to them senseless, and therein the empty and insignificant figure and
sound. Now, words without sense are in themselves neither good nor bad ;
no worship, sure, can be imagined in them ; they are no better (but less
tolerable) in the mouths of men than the sound of brutes. And the mere
figure and sound of letters can make men no more worshippers than con
jurors ; yet such is all the worshipping and praying that they count necessary.
But if they had a mind to supererogate, and their Catholics were to do more
than their duty, i. e. act as becomes men in their service, taking the sense
1 Sciendum tamen quod triplex est attentio, qua? orationi vocali potest adhiberi : una
quidem qua attenditur ad verba, ne aliquis in eis erret : secunda qua attenditur ad
sensum verborum : tertia qua attenditur ad finem orationis, sc. ad Deum, et ad rem
pro qua oratur. — Aquin. xxii. q. Ixxxiii. a. xiii.
2 Opusc. de process. Religionis, 1. vii. c. iii.
3 Quocunque istorummodorum adsit intentio, non estinefficaxoratio ad satisfaciendum
Et ego dico nee ad impetrandum vel reficiendum. — Sum. Angel, v. oratio. n. xi.
4 Quascunque harum adsit, oratio non est censenda inattenta. — Sylvest. Sum. v. orat
n. vi.
5 Una istarum attentionum sufficit — -Cajetan. Sum. ibid.
6 Quselibet vero harum trium sufficit. — Bellarm. de bon. Operib, 1. i. c. xviii. p. 1026
Edit. Lugd. An. 1599.
7 Secunda attentio non est necessaria — Tertia etiam attentio non est necessaria. —
Tolet. in struct. 1. ii. cap. xiii. p. 449.
8 Consequenter D. Thomas, Cajetan, Soto, et ssepe Navar. asserunt, quamcunque ex
dictis attentionibus sufficere ad probitatem orationis et implendum prasceptum. — Suar.
de Orat. vocal. 1. iii. c. iv. n. xviii.
9 Communis est, quia omnes dicunt minimam attentionem sufficere. — Idem, ibid.
VOL. III. P
16 EEAL WORSHIP OF GOD [CHAP. I.
along with the words, yet the third sort of attention, which concerns God, is still
unnecessary, there need be no application of the mind, unto God in their prayers.
Surely in any religion but that which will have men abandon both sense and
reason in matters plain and obvious to either, God would not be thought to
be worshipped when he is not at all minded. By their common doctrine now
mentioned (wherein all sorts of their authors conspire), first their minds may
in their divine service not only depart from God by natural or inadvertent
vagaries, but they may dismiss them from God on set purpose ; for they may
voluntarily and upon deliberation decline in their service what is more than
enough ; and the attendance of the mind upon God in prayer is plainly with
them more than enough, seeing they declare that their attending .to the bare
words alone is sufficient. If they mind .but to pronounce the words entire,
no more is needful ; God may be left out of their minds during their whole
service ; and they may be as much without God in their worship as others
are said to be without him in the world, deliberately and out of choice. They
leave us not to rely for this upon consequences, how evident and undeniable
soever; they stick not to declare1 that they may without sin voluntarily abandon
Ike better sorts of attention, viz. both that which is -rational and that which
is .-spiritual. This will be no fault at all, if done upon a reasonable account ;
for example, if any one decline these, that he may not -tire his head therewith,
or : any thing of like nature.3 It seems reasonable with them not to trouble
their heads with minding God, or what becomes men in their worship of -him.
The reason is, because ;they are not obliged to serve God as well as they can.3
It is a received maxim amongst them, that they are not bound to do their
best.4 The third sort of attention is better than the second, and .the second
is better than the first5 (that is worst of all) ; but when there are better 'and
•worse ways of serving God before them, they may choose the worst. The
worst attendance of all, it seems, is good enough for God, even that wherein
he is not at all regarded. This doctrine is so common, that I find but two
who demur on it, and one of them (Cajetan) but drawn in by consequence.
Only Navar, though he, as the rest, counts the first and worst sort of attention
sufficient, yet thinks it may be a venial fault to retain it, so as voluntarily to
exclude or hinder the better. Yet both6 these hold that they may voluntarily
want the better, and may without fault turn their minds from God to other
things, sc long as they observe it not, or if they do observe it, yet so long also
as they -do not reflect upon it as a vagary. And both maintain7 that any one
1 Ut adverterem sufficere attentionem ad verba, vel ad sensum verborum— ex quo fit
ut recitans divinum officium, non tcneatur meliorem attentionem quserere, sed satis-
facerc, quamlibet ex dictis eligendo. — Bonacin. divin. off. disp. i. q. iii. p. 2, sect ii. n. 5
cum multis aliis.
2 Inferturprimo quamcunque attentionem ex dictis sufikere, ut oratio sit honesta. Et
siquidem voluntaria omissio melioris attentionis sit rationabilis, ut si quis nolit attendere
ad perfectiorem, ne caput defatiget, vel quid simile, non impediet quominus honesta
sit. — Vid. Suarez, de orat. 1. iii. c. iv.
3 In eo modo orandi nullum est peccatum per se loquendo, et ex vi naturalis legis, ob
solum defectum voluntarium melioris attentionis — quia homo non tenetur orare meliori
modo quam potest, &c — Idem ibid.
4 Vid. Melch. Canum Prjelec. de pcenitent. part. iii. p. 841. edit. Colon. Agripp. an
1605.
5 Angel, sum. v. Orat. n. xi. ; Sylvest. sum. v. Orat. n. vi. ; Navar. ibid. c. xxv. n. 105 ;
GrafT, ibid. 1. ii. c. li. n. 9; Molanus Tbeol. Pract. Tract iii. c. viii. n. xiv.
6 Cajetan. supra Navar. c. xxv. n. 106.
7 Quod possit quis sine peccato orare dum se inrluit, aut aliam similem actionem
exercet— quae actio, licet admittat inferiorem attentionem, tamen sine dubio impedit
perfectiovem, et maxime spiritualem et elevatam. Non licere tales actiones exerccre,
cst falsum, et contra usum omnium piorum; et Cnjetan, et Navar, etiain fatentur. —
Suarez, ibid. n. xii.
CHAP. I.] NOT NECESSARY IN THE CHUECH OF ROME. 17
may pray whilst he is dressing himself, or is taken up with any other like
employment. And such action, though it be consistent with the worst atten
tion, yet undoubtedly (they say) it hinders the better, especially that which is
spiritual and elevated. So that herein these authors are either reconciled to
the common opinion, or fall out with themselves. And that such employments
(though inconsistent with spiritual attention, i. e. with minding God) are law
ful while they are at their service, is not only the sense of these two casuists,
but to deny it is against the usage of all the pious (it seems the Roman piety
is without regarding God even in his worship). All the Dominicans are par
ticularly obliged to it (as we saw before), and have a visible demonstration
for it from the ancient form of their dormitories.1 Thus one way or other
all agree that God may voluntarily be neglected in their worship without sin.
Secondly, As it is not necessary by their doctrine to worship God, so neither
is there any necessity to intend it. When they have encouraged all, even
their religious, not to pray at all, by assuring them they need not mind God
at all, whilst they should be praying to him, yet they would persuade them
notwithstanding that they may pray by virtue of a former intention. The
vanity of this is shewed already (where we prove both that this is not enough,
and that indeed they require not so much) ; but because it is the only pre
tence that such can be worshippers of God who think it needless to mind
him, even in the most solemn addresses amongst them, it will not be amiss
to see it again put quite away by their own doctrine. What must be de
signed in that previous intention, upon which, not only the efficacy, but the
reality, of their prayers depends ? Must they intend, when they are going
about it, to mind the things they are to pray for, or the God they should
worship, or the sense of the words they utter ? No ; as it is not necessary
to mind any of these when they are at their worship, so neither is it needful
to intend it beforehand : it will be sufficient if they do but intend to mind
the senseless pronunciation of the words, and neither God nor anything
else which becomes Christians, or men in acts of worship ; nothing but
what brutes or birds are capable of, the mere uttering of the words. This
is very manifest by their common doctrine, now before us, concerning atten
tion in prayer. Attendance to the words without the sense is sufficient, but
they need not purpose beforehand to have any sort of attention more than
that which is sufficient ; for they will not imagine there is any need of a
purpose to do that which is not needful to be done ; and they declare ex
pressly this is all which is requisite, that they come to their service with a
purpose to have any sort of attention, that is sufficient ; a telling us withal,
that attendance to the bare words will suffice. So that in the issue the
worship of God (his and our greatest concern in this world) is reduced to
this : there is no need to mind God, and so not to worship him at all,
either actually or virtually, since it is neither needful to do this, nor intend
it. He is not worshipped in that remote and minute way which they call
virtual (which is not the doing of it, but a purpose only to do it), but by
virtue of a former intention ; where this intention is not, it can have no
1 Dixerim forsan venialiter, qnoniam non semper est pcccatum, imtno in online nostro
prseceptum nobis est, ut surgentes officium virginis dicamus : et ut antiqua indicat dor-
mitorii dispositio : inter induendum se fratres illud inchoabant. — Soto, ibid. 1. x. q. v
art. v. Graff, ibid. 1. ii. c. li. n. x.
2Attentio necessaria consistit in habendo a principio horarum proposito actual!, vel
virtual! ad eas attendendi, et postea actualiter, nut virtualiter attendendo aliqua utten-
tione sufficient!, quoe est triplex, &c. — Navar. ibid. c. xxv. n. clxv. Vid. supra, ad
implcnduin praeceptum orandi vocaliter supradicti authores asscrunt, sufficcre atten-
tioncm ad literam. — S. Thorn. Caj'.tan. Sotus. Gabriel. Vasquez. Opusc, Moial p. 444.
dub. v.
18 REAL WORSHIP OF GOD [CHAP. I.
virtue ; but with them there need be no intention to mind God, and so by
their doctrine it is not necessary to worship him one way or other.
Thirdly, Since with them it is not needful to mind anything in their
service, for which they can be counted worshippers, nothing but the words,
it will not be very material to take notice what attention they must give to
these ; yet seeing the senseless recital of the words is all that they would
have them mind in divine service, one would think that this should be
attended to purpose, at least actually. No ; it is enough if their attention
be but virtual, i. e. if they have a purpose to mind them, when they are
going about their worship, and change it not while they are at it, though
then they mind them not j1 for as they generally hold that attention to the
words is sufficient, so none question but a virtual attention thereto will
serve.3 It may seem strange that one should be said to attend when he
attends not, but they will satisfy this with something that is as odd ; they
would have them think their heedlessness is excused by being more heedless,
and so the more careless they are in their worship the better. For if they
mind not what they are doing, when saying divine service, yet if they do
this without reflection, and take no notice that they mind it not at all, they
therefore mind it well enough.3 Such is the attention which the strictest of
their authors require and judge sufficient ; even such as is as good as none,
and about that which is nothing worth. Now, this doctrine hath such an
atheistical aspect, that they (who profess themselves to be, and would have
the world think that they are worshippers of God) seem concerned not to
expose it commonly barefaced. And indeed they give it some disguise, when
they declare so much for attention of mind in worship, as that which is of
the substance of worship, so essential thereto, that without this it is no
worship of God, no praying at all, but a mere clamorous noise, yea, a mock
ing of God, and taking his name in vain.4 The Jesuits forbear not fre
quently to acknowledge this. Who would not think hereupon, that they
count it most necessary for the mind to attend God in worship ? Oh ! but
the vizor falls off, when we understand that attention of mind to nothing else
but the bare words, stripped of their sense, and all respect to God, is enough
with them, and that virtual only, and in purpose, though they never actually
mind so little. They themselves assure us that the attending to the words
only (if that were to be done indeed) is no attending God ; for they make
these distinct things, and will have one of them suffice without the other ;
and it is against the resentments of all religion, and common sense, too,
that God should be said to be worshipped when he is not at all minded.
And therefore, in fine, when they teach (as the best of them do, so that it
passeth for their common doctrine) that superficial attention in their service
is sufficient, they declare plainly enough, that in the church of Rome there
is no need to worship God, no, not for their religious, in that which they
call divine service.
But if we would have a plainer acknowledgment hereof than is needful,
we may have it from those who declare that no attention of mind is needful
in worship, and these are the greatest part of their authors, which I find
1 Est autem attentio ilia verborum — virtualis, cum incepit animo dicendi officium, et
attendendt, ct postea non mutat animum, quamdiu non attendat. — Tolet. ibid. 1. ii. c. xiii.
2 Actualis vel virtualis intentio sufficit ex omnium sententia ad implendum prsecep-
tum hoc — Suar. de hor. 1. iv. c. xxvi. n. iii. D. Thorn, quern omnes sequuntur, &c.
Supra. Bonacin. toin. i. divin. offic. disp. i. q- iii. punct. ii. n. xv. Communis Doctorum
sententia.
3 Cajetan, Soto. et alii, supra.
4 Vid. Vasquez. de Adorat. 1. ii. disp. viii. c. xii. n. ccclxi. et c. xv. n. cccxcvi.
Suarez, de orat. 1. iii. c. iv. n. iv. et n. v. et 1. iv. c. xiv. n. 12.
CHAP. I.] NOT NECESSARY IN THE CHURCH OF ROME. 19
alleged in this question (taking none into the account neither, but those who
are ancienter than the foundation of the Society). They determine, without
distinguishing that all attention is needless, actual, or virtual. If the words
are pronounced entire, and no external action admitted to hinder that, it is no
crime with them, if as nothing else, so neither the bare words be further
minded, but the thoughts be quite dismissed from them. Sylvester, the
master of the sacred apostolical palace, and their prime champion against
Luther, in his book dedicated to Pope Leo the Tenth, determines expressly,
that to pray with attention in their canonical hours is not required by God's
law.1 If he had said, the church had not required it, he had spoken within
compass, and said no more than many others before and after him ; but he
says that too, for having told us that Hostiensis, Antoninus, Surnma Rosellae
do all hold, that the church enjoins, not attentiveness, but only saying the
service, he adds, that they say true as to this, that attention is not under
the precept of the church.2 Of the like persuasion are Durandus, Paludanus,
Angelus de Clavasio, and others. For attention, as they say, is not a com
mand of their church, but a counsel only, which may be neglected without
sin.3 Others, who make the best of it, deliver it thus. The church do not
command internal acts, no more than judge of them, therefore requires not
attention in worship ; the precept is fully accomplished without it, by the
external act alone ; the want of attention is no fault, unless upon the account
of the natural precept, and in reference to that it is no worse than venial.4
They are herein opposed by some later casuists and Jesuits (however these
come to be counted more licentious). But the differing parties fully agree
in making it needless to worship God. For both hold, that they need not
mind either God, or the matter, or the sense of the words in their service,
either actually or virtually, and both conclude that the words without the sense
(and all else for which they can be considerable) need not be minded actually.
All the difference is about a virtual attention to the bare words, whether
the want of that (which is no attention indeed) be a mortal crime. It is
just as if when they had concluded it lawful to murder a man, they should
fall into a hot debate whether it were a deadly crime to disorder his hair.
But so it becomes those who make no scruple to destroy religion body and
soul, to make a zealous stir about the slightest appurtenances of it. Some-
1 Attente orare in horis canonicis, non est de jure divino, Sum v. horas. n. xiii.
2 Sed isti licet verum dicunt, quantum ad hoc, quod attentio non est sub prserepto. —
Idem. Ibid.
3 Clericum qui distracto animo horas recitat, non peccare mortifere aiunt Durandus,
Paludanus, Angelus, Sylvester, et alii quidara non improbabiliter : quia attentio (in
cap. dolentes de celebr. miss.) est in consilio ; quia cum ecclesia internes animi actus
non puniat, mentis attentionem non videtur praecipere. — VictoreL add. Toll. 1. iii. c. xiii.
Glossa tenet quod sufficit dicere ore, licet non corde, et cum ea concurrunt multi Can-
onistse. — Sum. Angel, v. Oratio- n. ix.
4 Evagatio qufe est advertentis et solum secundum actum interiorem, licet sit temer-
aria et gravis forte : non tamen est mortale, nisi propter contemptum ; quoniam ecclesia
non habet judicare de interioribus actibus mere. Propter quod minister ecclesise licet
dicendo officium aliud cogitet, non videtur transgressor praecepti ex natura facti. —
Angel, sum. v. horse, n. xxvii. Sic. et Sylv. sum. v. hor. n. xiii. Non tenetur autem
quovis prsecepto esse attentus, sed sine culpa mortal! potest evagari, etiam a proposito.
— Idem. ibid. n. xiv.
Non est peccatum mortale sine attentione recitare, etiamsi ex pura negligentia, et cum
advertentia fiat ; ita Hostiensis, Jo. Andr. Anchoranus, Antoninus citans Umbertum
et alios. Kosell, Summa Pisana, Angelic., Durandus, Paludanus, Sylvest., Turrecre-
mata, Medina, in Suarez 1. iv. de Horis Can. c. xxvi. n. i. et ii.
Qui officium divinum voluntarie distractus recitat preecepto satisfacit. Joh. Valerus
alleges for this Aquinas, Paludanus, and twenty other doctors. Vid. Acacium de Velasco
torn. ii. res. mor. v. hora. res- liv.
20 KEAL WORSHIP OF GOD [CHAP. I.
thing must be done with some shew of conscience, too, about its appendices,
that the world may not think they retain nothing of it amongst them. And
vet how palpable is the irreligion of these sophisters, who will have it a
damnable crime to neglect their empty words, but no fault at all wholly to
neglect the great God, even when, if ever, the whole soul should attend him.
Here is evidence too much, that the church of Rome, so far as we can know her
sense by her doctors, the most, and best of them, if she think it fit that
God should be worshipped, yet thinks it not needful that he be minded, i. e.
though it be convenient to pretend worship, yet it is not necessary to wor
ship him indeed. Medina is so ingenuous as to tell us, that since the
church requires not attention in their service, she doth not oblige them to
pray, when she enjoins them to say their canonical hours.1 So that all in
the Church of Rome are discharged from any obligation to worship God at
all, even in their most solemn service ; they need not pray when they are at
their church prayers. Not only he, but all of them, must acknowledge this,
who will yield to that reason or authority which they count best. Their
law saith, God is not prayed to with the mouth without the heart;2 and it
is a natural and evident principle (as themselves tell us) that vocal pro
nouncing of the words is not prayer, unless it is done with some attention;3
whereas most of them say no attention is requisite in their service ; and
that virtual attention which the rest are for, themselves say, is no attention
indeed, no more than the purpose is the act when not performed. But
what then becomes of their pretences to worship or devotion ? May they be
wholly without this ? Medina easily resolves this difficulty : though he
who useth their service hath no devotion, yet the church in whose words he
prays, and whose minister he is, brings her devotion.4 So that the church
brings devotion still, though none in the church, no, not the clergy, not the
religious have any. The church prays effectually, in the words of those
who say service, though these should blaspheme God in their hearts, while
they utter the words of a prayer, and they pray in the person of the church
by their common doctrine. So that though they be in mortal sin (suppose
atheists or debauchees) their prayers prevail in regard of the church's holi
ness.5 Happy persons they are, as ever any were in a dream, who can
pray effectually when they pray not at all, and be devout with another's
devotion, and why not saved too by the church's holiness ? But, then,
since this is applicable to all particular persons, what is that church, by
which they may have such advantages ? It must be something not made
tip of particular persons, something abstracted from subsistence, and refined
above the grossness of any reality ; and the structure, their devotion and
worship must be answerable, and as much beholding to imagination for
1 Prseceptum ecclesice non obligat homines ad orandum, cum prsecipit septem horas
recitare. — De Oratione, q. xvi. ibid.
2 Nee oratur Deus ore sine corde. — C. Cantantes, d. xcii.
3 Naturale et evidens principium est quod vocalis prolatio, non est oratio, nisi cum
aliqua attentione fiat — Suar. de Horis. Can. 1. iv. c. xxvi n. xiii.
4 Quod si minister non apponat devotionem, ecclesia apponit, cujus verbis orat et
minister est. — Ibid.
6 Si ille est in statu peccati mortalis, nihil meretur, vel satis facit, et tamen vere
implet prseceptum, et nianus suum, solvendo pensum orationis suse, vereque impetrat,
sen impetrare potest, non tarn attenta conditione personse suse, quam spectata ecclesise
sanctitatc in cujus nomine orat. — Suar. ibid. c. xviii. n. ix. vide Bellarm. de Missa. 1. ii.
c. xxvii. p. 837. Quatenus nomine ecclesise offertur prodest quia sanctitas ecclesi®
supplet recitantis defectum. — Bonacin. de Offic. Divin. disp. iv. puuct. i. n. 3. Dignitas
orationis sumenda est ex dignitate ecclesiae, cujus nomine offertur et recitatur, non ex
dignitate improbi mini=tri ita. — S. Thorn. Navar. Nugr.us. Soto. Medina. Covarravius,
et alii apud Carolum Macignum. Bonacin. ibid, punct. n. xii.
CHAP. I.] NOT NECESSARY IN THE CHURCH OF ROME. 21
a being. Not to disturb tbeir fancies further, it is enough that they acknow
ledge (what cannot be denied) that they are not obliged to worship God in
their divine service ; being there is no worship without attention, and no
attention with them necessary, or only that which is in effect none.
But it is no wonder they make attention at their divine service not neces
sary, since, being in Latin,- it is, to far the greatest part concerned in it,
impossible. The first sort of it, which they call superficial attention, none
are capable of effectually but those that are well acquainted with that lan
guage, so as not only to understand, but duly pronounce it, which few of
their monastics are ; indeed, it is not the talent of many of their priests.
The lowest degree of attention, saith Soto, none can have, but he that
knoweth the tongue.1 The second, which they call literal attention, fewer can
arrive at, it is only for expert divines. To attend to the sense is not for all
Latinists, but only for those that are expert in divinity2 (saith the same
author), which is so far from being the attainment of monastics and com
mon priests, that many of the chief of their clergy cannot pretend to it. It
was necessary for them to conclude (since they will have their own way,
whatever the Scripture saith against it), that it is no sin for the clergy not
to understand what they say when they say service, though they confess
they can have no relish of what they understand not.3 As to the third,
which they call spiritual attention, they cannot mind the things prayed for,
who know not what they are, and apprehend nothing of the contents of their
prayers. Nor can they mind the God that is to be. prayed to, when they
know not whether they pray to God or no ; for they understand not to whom
the prayer is directed, to God or to a creature, to an angel or a saint, to a
man or a woman.
Now, seeing attention to what they do at their service is impossible to
most and unnecessary to all, it may seem superfluous to shew that with them
reverence and devotion is also unnecessary. (And what religious worship
there can be without these, let those who have any tolerable notion of ieli-
gion judge).
For reverence and devotion are included in attention, or necessarily depend
on it, and unavoidably fall with it. No man will imagine that there can be
any devotion or reverence toward God when he is not so much as minded,
when he is not before their eyes, when the mind is voluntarily turned from
him and wholly taken up with thoughts which are inconsistent with the ob
servance of him. And this is the plain import of that non-attention which
they allow in their service. When the mind departs, the heart follows it
(since4 it moves by its conduct and acts, not otherwise), and when these are
gone,5 the man is morally absent, and worships God no more, nor hath any
more devotion or reverence for him (if these be so much as moral acts) than
if he were not in the place where he is worshipped. And seeing (as6 them-
1 Prima puta attentio ad verborum prolationem, infimus est attentionis gradus :
quern habere uon potest, nisi qui linguam norit. — De Just, et Jur. \. x. q. v. art. v,
p. 340.
2 Secundus autem gradus puta ad sensum attendere, non omnibus Latinis congruit,
nisi Theologise peritis. — Ibid.
3 Indignum enim est, ut altissima tractetmysteria, eteorum ignarus existat: nullum
enim gustum inde potest percipere. —Tolet. ibid. 1. i. c. xciii.
4 Bellarm. de Baptism, 1. i. c. xi. p 244.
8 Opus ergo advertere, ut dicatur moraliter prsesens esse rei quse fit. — Tol. ibid. 1. vi.
c vi.
6 Cnm exterior cultus sit signum interioris cultus. — Aquinas ii. 2, q. xciv. art. ii.
Ea qtiso exterius aguntur sunt signa interioris reverential — Angel, sum. v. adora. n. iii.
Sine quo (sc. submissionis affectu) nota exterior non esset adoratioct cultus. — Vasguez
de Adorat. 1. ii. disp. viii. c. xii. n. ccclxi. Nee signum nisi ex affectu tali (interiori)
22 REAL WORSHIP OF GOD [CHAP. I.
selves tell us) outward acts in worship are not considerable, but as signs of
inward motions, all external shows of devotion or reverence, when there is
none of these in the soul, will be but hypocritical significations, denoting that
to be there which the Lord discerns is not there, and so tend to affront him,
instead of approaching him with reverence, worship, or devotion. But there
is no need of a proof where the thing is confessed ; they tell us plainly that
neither reverence nor devotion is necessary.
Reverence (saith De Graffiis, in his time the grand penitentiary at Naples)
consists in this, that the body be in a composed temper, otherwise it signifies
an incomposed mind ; they ought, therefore, reverently and humbly to pray,
for such prayers penetrate the heavens. But this is only counsel and advice ;
it is not commanded, as he tells us immediately.1 Such reverence, saith he,
is not required by any precept ; though the service be said irreverently, yet the
command is satisfied.1 Here is encouragement enough for irreverence, inward
or outward. All the danger follows,2 but possibly it may be a venial fault if
the irreverence be great, according to Pope Innocent. And if great irrever
ence will in the pope's judgment prove but a small fault, they may venture on
great as well as little freely, for neither pope nor penitentiary thinks any much
concerned to avoid a venial sin. Sylvester tells us3 that irreverence is not al
ways mortal ; but will it ever be so, or when ? It is not so when, instead of
worshipping God,* they take his name in vain, how severe soever the terms
be in which the Lord hath forbidden this, and thereby signified the heinous-
ness of it. Yea, that irreverence to God, which is injurious to his divine
majesty and excellency, may not be big enough to be counted mortal;5 unless
it be so outrageous as to destroy the majesty of God, or some of his perfec
tions, it may be venial. The little account they make of reverence is the
more considerable, because, as themselves describe it,6 it compriseth all love
and observance of God.
For devotion, Aquinas tells us,7 as to the fruit of spiritual devotion, he is
deprived of it who doth not attend to the things he prays for, or doth not
understand ; so that devotion is lost (by the oracle of their schools) on a
double account, both when prayer is not attended, as it needs not be with
them, and when it is not understood, as it cannot be. He that is negligent
both as to .attention and devotion offends venially. Thus Cardinal Cajetan,
after he had told us that devotion consists in every holy affection.8 So that
he who through negligence wants all holy affection (whatever is included in
attention or devotion) incurs but a slight fault ; and it may be not so much.
nasceretur, adorationis opus esset, sed commentitium, seu irrisionis potius nota judi-
caretur. — Idem. ibid. c. xv. n. cccxcvi.
1 Non tamen talis reverentia est de prsecepto, ita ut si minus reverenter officium
dicatur, tamen praecepto satisfit.
2 Verum possit esse peccatum veniale quando magna est irreverentia, juxta Innoc.
in c. i. de Celebr. miss. — Ibid. 1. ii. c. lii. n. x.
3 Nee valet dici quod est ibi irreverentia, quia ipsa semper non est mortale. — Sum.
v. baptism iii. n. vi.
4 Qui orat sine attentione, et qui laudes Deo canit, nihil de illo cogitans, in vanum
nomen Dei assumit, at non propterea mortaliter peccat. — Suar. de Juram. 1. iii. c. xvi.
' Irreverentia quse fit Deo non implendo promissionem juratam, non destruit aliquod
attributum Dei in se, etiam in affectu hominis, ergo non est unde ilia irreverentia ex
suo genere tanta sit, ut minui non possit usque ad venialem culpam ex levitate materise.
— Ibid. -a. xvii.
6 Consistit reverentia : 1, in dilectionis affcctu ; 2, in obtemperationis obedientia,
&c — Angel. Sum. v. reverentia.
7 Quantum ad fructum spiritualis devotionis, privatur qui non attendit ad ea quse
ora t, seu non intelligit. — Comment, in \+Cor. xiv. fol. c.
8 Qui vero negligenter se habet circa executionem attentionis et devotionis venialiter
peccat. — Sum. v. Hor. Can.
CHAP. I.] NOT NECESSAEY IN THE CHUECH OF BOME.
There ought to be devotion (saith Cardinal Tolet), and he sets it out by love
to G-od and desires of seeing him, but adds, if this be wanting without con
tempt, it is no great sin.1 Whether he thought it a little one, he saith not ;
but if he had so hard thoughts of it, the Jesuit is more severe than those of
other orders. Graffiis, after he had described devotion, concludes,2 He that
wants devotion sins not, not so much as venially it seems. Lopez and Metiua
in him censures3 that opinion as false and cruel which will have actual devo
tion requisite for receiving of the eucharist, though that devotion be no more
than an actual consideration that they are there to receive Christ. Indeed,
they generally count devotion needless there, where, if ever, it would be
counted requisite. To4 be destitute of it and attention too, at the eucharist,
is either but a small fault or none at all. Sylvester saith inward devotion is
not enjoined by the church,5 but as to outward devotion, he will not exempt
it from the command ; and what that is, he lets us understand by the un-
devoutness which is forbidden : when they make sport with one another
for a great part of their worship, so as to scandalize others and disturb
the priest.6 It seems they may be as devout as their church would have
them when they play the wags one with another at divine service, so that
their sport be but thus qualified ; if it be not so uncivil as to offend the
people, or so boisterous as to disorder the priest, or so long as to take
up a considerable part of their worship, their church, who requires no in
ward devotion at all, will not burden them much, we see, with that which
is outward. So little devotion serves their mass, their divine service re
quires no more. Devotion there, saith he, is not commanded.7 Others,
amongst which the same author names Hostiensis, Antoninus, and Summa
Rosellse, hold that in the orders for divine service,8 the bare saying of it
is commanded, but all that consists in devotion is no more than counsel
(which by their principles may be neglected without sin). The ground of
their persuasion is considerable ; to enjoin devotion (say they)9 had been
to lay a snare for men, and impose intolerable burdens on them ; so that
it seems the church had been wicked and unmerciful, if she had but obliged
their clergy and religious to be devout in their worship. And by this reason,
neither God nor man can make devotion a duty to any sort of Roman
1 Debet esse devotio, ut animus noster inflammetur amore Dei, quern laudamus; et
ardeat desiderio videndi quern fide cernentes preconiis extollimus : quamvis si haec
desit absque contemptu, non sit peccatum mortale. — Ibid. 1. ii. c. xiii.
2 Qui autem hac (sc. devotione) caret, non peccat. — Ibid. n. xi.
3 Quarto animadverterit contra opinionem Cajet. asserentis ad dignam sumptionem
hujus sacramenti requiri actualem devotionem, h. e. actualem considerationem qua
considerat actu se suscipere Christum ; ut ejus fructum percipiat, sine qaa actuali de
votione peccatum mortale esset Christi corpus sumpsisse : falsam esse et durissimam
hanc opinionem. — Lopez. Instruct, par. i. c. xi. q. Ixxx.
4 Facillimuin esthomini, ita distrahi, ut nullam actualem attentionem,vel devotionem
habeat ; aut omnino sine culpa, aut certe ex levi culpa, quae non satis est ad impedi-
endum fructum sacramenti. — Suar. in Thorn, iii. torn. iii. disp. Ixiii. sect. iii. Vide
Durand. Paludan, Antonin, Soto. Ledesma. Catharinum, ibid, sect ii.
5 Interior tamen devotio, quse in attentione consistit, non cadit sub humano prse-
cepto. — Sum. v. Miss ii. n. vi.
6 Qua aliqui pro notabili parte missss nugantur cum socio, scandalizantes alios, et
sacerdotem vexantes. — Ibid.
7 Ibid. v. negligentia. Si ista negligentia esset circa omissionem horarum, esset
mortalis : secus, si circa omissionem devotionis in dicendis horis, quia ilia devotio non
est sub prsecepto.
8 Alii dicunt quod sub prsecepto ibi cadit horas dicere : csetera vero, quse in devotione
consistunt, suadendo dicuntur. — Ibid. Hora. v. n. xiii.
9 Quern sensum primo videtur habuisse Host. Et sequitur eum tanquam bcnig-
niorem Archi. et Sum. Hosel. Quia ecclesia non injicit laqueum, nee homines alligare
debet oueribus importabilibus.
24 REAL WORSHIP OF GOD [CHAP. I.
catholics ; hereafter we must not wonder if they neither enjoin nor observe
it. And though their reason may be singular, yet the opinion is the common
doctrine, since all are discharged from devotion or reverence, who are not
obliged to attention. Such, therefore, and no other, is the worship which
the church of Rome makes needful for the clergy and religious. Such as it
can be, without attention, without holy fear or affection ; it is not the thing
they call it, it deserves not the name of worship, or the title of holy or reli
gious ; it must be a profane and irreligious exercise, it can be no better
without reverence, and without devotion ; it cannot but be without these,
whilst it is without attention, which they oblige all to neglect, by declaring it
needless. Durandus maintained that images1 are not to be worshipped pro
perly, but only abusively, that is, as they explain it, though worship be ex
hibited before, or about the image, yet the mind of the worshipper is far
from it. This, his opinion, is now damned, as little less than heretical ;
being, in their account, no less than a denial that any worship is to be given
to an image. Yet this abusive worship is all that they make necessary for
the God of heaven ; for requiring no attention of mind, no devotion of soul
in their service, they allow both mind and heart to be far from him, while
they do something before or about him which they call worship. So that
what worship they count intolerably too little for a senseless image, not to
say a detestable idol, they think enough in conscience for the true and living
God. I have not observed that any idolaters in the world were ever so gross
and stupid, as by their avowed doctrine thus to advance what they look
upon as a mere image, and so to debase what they took to be the true God.
However, hereby it appears, that they count no worship at all needful for
God, since worship without the heart will, by their doctrine, serve the turn,
which,2 in reference to an image, is, with them, no worship at all. It is not
true honour or worship, but fiction and mockery. This is their own cha
racter of such worship when images are concerned, and under it I leave their
divine service.
Sect. 2. Let us in the next place view their mass. This is for the people,3
and is the only public worship enjoined them in any of their days for
worship. They call it4 the chief part of their religion, and this summons
us to expect that herein, if at all, they will shew themselves religious,
and worship God indeed ; however, they think not themselves obliged to it
in their divine office. But all expectation hereof is quite blasted when they
tell us,5 that less attention is required at the mass than at their canonical
hours ; yet so they commonly determine, and their reason is,6 because
1 Quod est incidere in opinionem Durandi ab omnibus damnatum, dicentis, imaginem
non proprie, sed abusive adorari, non enim alia ratione illam vocavit abusivam adora-
tionem imaginis nisi quia licet fiat coram ipsa vel juxtaipsam, tamen animus adorantis,
ut sic, longe est ab ipsa. — Suar. torn. iii. disp. Ixxxi. sect. viii. p. 1075.
2 Quamvis exterior actus rationem adorationis non habeat, nisi ut est ab interiori,
seu ut manat a predicto affectu, nam si ab illo non oriatur ; non est adoratio, sed irrisio
potius. seu fictio qusedam. — Idem. torn. i. disp. li. sect. i. p. 757.
3 Sola missa communiter est in praecepto. — Cajetan. Sum. v. fest. Est communis
sententia, vide infra.
4 Bellarm. 1. i. ; De Missa, c. i. p. 679.
5 Attentionem vero qu«R necessaria est sub praecepto ad audiendam Missam, dicimus
non esse tantam quanta est in officio Divino. — De Graff, ibid. 1. ii. cap. xxxiv. n. 8.
Keque in audienda missa requiritur tanta attentio sicut in recitatione horarum. — Lopez.
ibid. c. Iii. p, 271. Ut Soto. et Navar etiatn annotant, minor attentio in missa neces
saria est, quam in horis canon icis recitandis.
6 Quia oratio est actio magis rationalis, quam ilia moralis prsesentia, quse necessaria
est ad implendum praeceptum de audienda missa. — Suar. torn. iii. disp. Ixxxviii. sect,
iii. Ex quo fit majorem attentionem requiri ad boras quam ad missam. — Ita Nitgons,
CHAP. I.] NOT NECESSAEY IN THE CHURCH OF ROME. 25
prayer is a more rational act than that moral presence required at mass. So
that their hearing mass is a less rational act than that which is performed
•without understanding, and requires less attention of mind, than that to
which none at all is actually needful. And we cannot yet apprehend how
that can be divine worship, which is so far from being reasonable service, or
how God can be thought to be worshipped, when the soul which is to wor
ship him doth not take any notice of him. The servant of servants at Home
would not think himself honoured, if the holding out of his toe were not re
garded by such as have access to him. But Roman catholics may, it seems,
mind God less at their mass, than one that minds him not all, and yet wor
ship him well enough after their mode.
Besides, all inward worship is clearly discharged, for when they teach
that the mass is for the people, the only worship on the Lord's days, or any
other day set apart for worship, they tell us expressly, no inward worship is
the duty of those days, external worship alone is commanded.1 So Aquinas,
Cajetan,2 so Navar, so de Graffis, so Lopez, Dominions a Soto also, who
asserts it with many reasons, amongst which this is one, because the church
requires no other than this external worship, and if God had required more,
the church had not beenfida divini juris inteij>res, a faithful expounder of
the divine law, which rather than they will yield they will admit anything,
though it be that God should never have any true worship amongst them.
Particularly and expressly, they deny all acts of contrition for sin to be
the duties of mass days. So Sylvester,5 Summa Resells,* Melchior Canus,5
and all the other authors last mentioned.6 Likewise, all acts of love to God,7
Bellarmine, and in him Aquinas,8 so Navar and Pope9 Adrian, de Grain's,10
and Soto,11 who would maintain this with many arguments, one of the chief of
them, he calls it ingentissimum argumentum, is,12 that this would be to ensnare
souls, and cast them into grievous straits, if so harsh a duty as an act of
love to God, were enjoined so frequently. Another is,ls that all the com
mands of God, as to the substance of them, may be fully accomplished
without love to God, and therefore this.
It is good divinity with them that we are not bound to worship God out
of love. The mass, saith Navar,14 which we are commanded to hear on those
days, and nothing else, may be heard well enough without any such act of
S. Antoninus, Navar fyfvester, Graffius, Sotus, Angdus, Barthol. ab Angela, Henriq.
in (et cum) Bonacin. de Sacrament, disp. iv. q. ult. punct xi. n. 20.
1 Ex prsecepto colendi Deum homo tenetur duntaxat cultum externum ei exhibere.
— Petr. a S. Joseph de pracept. i. art. v. Aquinas xxii. q. cxxii. art. iv. ; Cajetan.
sum. v. fest. p. 305; Navar. cap. xiii. n. ii. ; Lopez, c. lii. p. 266; De Graff. 1. ii.
c. xxxiii. n. yiii. ibid.; Covarravius ver. resol. 1. iv. c. xix. n. vi.
2 Cum ergo ecclesia cultum hoc prsecepto inclusum perinde suo statute exprimeret
— et hoc suo prseeepto ad cultum nos tantum aritet, palam est jure divino non esse
illic alium contentum ; quoninm alias nisi ilium explicaret, non fuisset fida juris Di
vini interpres Soto de Just, et Jur. 1. ii. q. iv. art. iv.
3 Sum. v. Domin. n. viii. 4 V. Feriae.
5 Prselect. de Posniten. pars. iv. p. 864.
6 Cajetan. ibid.; Soto. ibid.; Navar. c. xiii. n. xvii.; Lopez, c. lii. p. 271; De
Graff, ibid.
7 De Cult. Sanctorum, 1. iii. c. x. p. 1609.
8 Cap. xi. n. xix. &c. xxii. n. vii. ° Ibid. l° Ibid. [1 Ibid..
12 Esset enim hoc Christianorum animos irretire, et in arctissimas angustias conjicere :
ncmpe quod tarn crebro ad rem tam arduam teneremur. — Ibid.
13 Ejusmodi prsecepta non obligant ad charitatis modum, sed possunt quantum ad
substantiam operis, extra charitatem impleri. — Ibid.
14 Nam missa quam in illis diebus prsecipimur audire, recte audiri potest, sine tali
amove actu concepto, unde rari vel nulli se hujusomissionis accusant — Cap. xi. n, vii.
at Fest. Vide Suar. 1. ii. c. xvi.
26 REAL WOBSHIP OF GOD [CHAP. I.
love. So Bellarmine,1 we are not bound on these days by any particular
precept not to sin, or to have any act of contrition, or any act of love to God.
What, not one act of love to God ? No ; he will prove it. One of his argu
ments is,2 because the church hath determined the time and manner how
divine law is to be observed in keeping this command, but the church no
where requires inward acts ; she thinks, it seems, that God may be served
sufficiently with the mass, without any sense of sin or love to God. And
thus all those other graces and affections that flow from repentance, or love,
or necessarily depend thereon, as filial fear, spiritual desires, delight in God,
&c., will be no duty on their mass days, their mass hath nothing to do with
them. Confessions of sin there may be well enough without godly sorrow,
and petitions without desires, and praises without complacence or ingenuous
gratitude, because all is well enough without love to God, or grief for offend
ing him ; and that on all these days wherein they are obliged to hear mass.
If you would see anything of the worship of God in the mass, it is as if
you look for the life and nature of a man in a picture ; and such an one as
will not so much as shew you his colour or figure, but very rudely.
The precept for observing mass days, as Sylvester tells us,3 requires not
the end, that is, waiting upon God, nor what is necessarily requisite thereto,
but the hearing of mass. Not waiting on God, but hearing mass ! These
are distinct things, and disjoined in the sense of the Roman doctors, the
one is commanded, the other is not ; so that they may duly hear mass all
their lives, and yet not wait on God one moment : the former they must do,
the latter they are not obliged to regard, nor anything that necessarily be
longs to it. Navar4 asserts this, and would prove it by reason, and the
authority of Aquinas, herein generally followed. In short, if there be any
worship required in the mass, it is merely external ; and that, disjoined from
the inward service of the soul, is but a mere shew or visor of worship, as
they themselves confess in their lightsomer intervals. Well, but is it worship
in any sense ? Is there anything religious required of the people herein ?
For this they tell us it is enough, if it be a human act, no more is enjoined,5
the precept obligeth not, but to hear, so that it may be a human act,6 saith
Soto and others,7 and if it suffice that it be a human act, it needs not be
religious. Let it be deliberate, that is enough to make it a human act ; and
then, though there be no religious motion or intention in it, the precept is
fulfilled. Sylvester confirms us herein: the precept, saith he, is given unto
men, and therefore the work must not be the issue only of the imagination,
which is common to us with beasts, it must proceed from deliberation, which
requires some attention.8 So that there is something more required of one
1 Non tenemur in diebus festis ex praecepto peculiar!, ad non peccandum sive ad
actum contritionis, vel dilectionis Dei. — Ibid.
2 Ecclesia determinavit tempus et modum observandi jus divinum de observatione
praeceptorum : at ecclesia nusquam praecipit actus illos interiores. — Ibid.
3 Non est simpliciter de fine, i.e. ipsa vacations circa Deum, vel necessario requi-
sitis ad illam : sed de abstinentia a servilibus, et auditione missae. — Dominic, v. n. viii.
4 Quamvis finis hujus prsecepti sit, ut homo Deo vacet, ipsoque fruatur, et in eo
quiescat, ut docuit S. Thomas. Quando tamen finis prsecepti est aliud a re praecepUi,
tune non cadit sub praeceptum, sicut idem. S. Thomas. Commuuitur receptus, c. xiii.
n. ii. p. 198.
5 Neque tale prseceptum obligat ad alium actnm interiorem, quam ad ilium qui
propter exteriorem est necessarius, scil. vere audire missam ea attentione, ut sit actus
humanus. — Soto. ibid. p. li.
6 Praeceptum audiendi missam non obligat nisi taliter audire ut sit actus humanus.
— Idem. 1. x. q. v. art. v. p. 341.
7 Sat est, quod sit actus humanus — Jac. de Graff, lib. ii. c. xxxiv. n. viii. Satis
est, sit actus humanus — Lopez, c. lii. p 271.
* Praeceptum datur hominibus, ideoque oportet ut non procedat opus ex sola imagina-
CHAP. I.J NOT NECESSARY IN THE CHURCH OF ROME. 27
that goes to mass than of a beast ; but that is before he comes there ; if ha
advance but to it as a man, he may be excused even from human acts, when
he is at it, he needs neither exercise his understanding nor his senses. He
needs not understand it,1 that it is far from being a duty, they have made it
impossible; it is no sin either for priests2 or people not to know what they
do, so reasonable is their service. The Latin makes it unintelligible enough,
but if it were in a language less known, if in Mosarabic or Greek,3 those who
are present without any but their mother tongue fulfil the precept. As
Victorel tells us,* after Soto and others, he need not see what is done,5 he
may do all that is requisite at the mass blindfold ; he needs not hear it, as
Cajetan and others tell us,6 and this is much, he is enjoined only to hear
mass, and yet doth all that he is enjoined if he hear it not, if not one syl
lable of it reach his ears ; it seems, with them, to hear is not to hear. Just
by the same figure that they say they worship God, when in truth they do
not worship him at all.
He needs not be sensible of anything about it ; to hear mass, saith Tolet,
is not to use any of his senses about what is done in the mass.7 And if this
be their worshipping God, a man may worship him as much as the church
of Rome requires, not only without reverence and devotion, without heart
and affection, but without the use of sense or reason. A brute may do more
at mass than they require their catholics to do. No wonder that church
enjoins no attention, devotion, or reverence, nor counts them needful (as
we have already manifested), for can there be any pretence to require these,
when both sense and understanding are superseded; or can there be any
thing that deserves the name of worship without these ?
They themselves cancel and overthrow all their own pleas and pretences
for their offering God anything of worship in the mass. For, they say, he
doth not worship there who is not present ; and they cannot deny that in
God's account he is absent whose mind is not present. And yet they jus
tify voluntary departures of mind and heart, when they would be worshipping ;
and those who would not seem to do this do it really, when they conclude
it no fault to employ themselves about other things when they are at mass.8
They allow them to say their hours (and so neglect the mass, out of a neglect
of their divine office), or to recite what is enjoined them by way of penance
(and so prefer a punishment before the chief part of their religion), or other
voluntary performances (so they may do what they will rather than mind
tione, quse communis nobis est cum bestiis.sed ex deliberatione quse attentionemrequirit,
&o. v. hora. n. xiii. vid. Angelas v. hor. n. xxvii.
1 Nemo tencatur ex praecepto audire, et minus intelligere verba sacerdotis, quia satis
est vel ex longinquo missanti adesse. — Navaf. c. xxi. n. viii.
2 Clerici vel laici qui divinis intersunt, si non intelligunt quas dicunt, non peccant.
— Jac, de Graf. 1. ii. c. li. n. xii.
3 Si audiret missam Mocaravem, compleret. — Lopez, c. xlii.
4 Qui Grsecam missam audiret, satisfaceret prsecepto, etiam si non intelliperet. —
Addit. ad. 1. vi. c. vii. Tol. instr. Vid Bonacin de Sacram. d. iv. q. ult. punct. xi. n. xii
et ibi plures.
5 Non estvidere ea quse in missa aguntur. — Tolet. 1. vi. c. vi.
6 Utrum autem audiatur vel non, utrum sit missa propria vel son, sub praecepto non
cadit. — Cajet. Sum. v. Fest. p cccvi. ; Navar. c. xxi. n. viii. supra. De Graff. 1. ii. c xxxiv
n. viii. Satis est prsosentem esse missaj, ad impletionem prsecepti. licet non audiat sacer-
dotem; secundum Sotum. Lopez, ibid. Bonacin. ibid. n. xx. ibi S. Antouin. tfugnus,
Navar. Sylvest. Henrique Graff. Sot. Angelus. Barthol. ab Angela.
7 Secumium Antoninum, non est necesse sentire et distincte audire verba misssc, &c.
Sylvest. v. miss, ii n. vi. Audire Sacrum — non est uti aliquo sensu erga ea quco in
missa aguntur, 1. vi. c. vi.
8 ISponte inter sacrum audiendum, vana cogitantem, prsecepto satisfacere — affirmant
Sylvest. Jo. Medina, 1'aludanus, Azor. in Victorel. addit. Tol. 1. vi, c. vi.
28 REAL WORSHIP OF GOD [CHAP. I.
what they are about).1 They know they cannot do two things at once,
especially in divine worship, which should take up the soul. Though in
their worshipping, where the soul is not concerned, they may attend a
hundred acts at once ; as much as they are obliged to mind the mass, that
is, actually not at all. They admit them not only to read or write ^vhat
they please, but also to sleep part of the time, so that they take not too long
a nap.2 It should not last above a third part, or half the mass (for that is
pars notalilis3); if it be but less than that, it passeth for nothing.4 Or if
they be too brisk to sleep, they may entertain themselves with familiar chat.5
Medina concludes that he who is at mass may spend the whole time in dis
course about other things, — merchant affairs or making bargains, — and yet
fulfil the precept.6 They must, it seems, demean themselves at mass alto
gether as religiously as at the exchange, and no more is required. Suarez
would have the discourse neither so long nor so serious, there should be
some intermissions to attend. But what attention can he mean ? He
(with the rest) tells us that to the mass less attention is requisite than to
their divine office ; and to that office, he and they say, a virtual intention is
sufficient, and this is the least of all that can be. So that to the mass less
attention than the least of all will suffice ; and this, to common apprehen
sion, is none at all. Others of them (as we saw before) will have no atten
tion of mind needful for their office ; and so with them, none will serve the
mass. Their catholics may have their choice here, and satisfy their devo
tion at mass either with the attention of this doctor and some other late
authors, which is none at all ; or (if this seem too much) with that of their
ancienter doctors, which is less than none. And what must they attend to who
need neither hear, nor see, nor understand what is said or done ? It would
puzzle one as subtle as himself to tell one how he can attend to that which
is neither offered to his senses nor his intellect. And therefore the Jesuit,
though he seems more strict, yet herein is less rational than Medina, and
not so consistent with himself or their common doctrine. Also he would
not have the discourse at mass so grave and serious as that of merchants :
it should be more light, more idle than that about trade and business.7 It
seems the levity of the stage suits with the mass better than the seriousness
1 Vera resolutio est — posse quern eodem tempore satisfacere prsecepto de audienda
missa, et de dicendis horis canonicis, aut aliis votis, juratis, vel in psenitentiam injunc-
tis, modo non adeo uni rei intendat, ut alteri necessariam attentionem adimat, quod
fieri potest, cum neino teneatur ex pracepto audire, et minus intelligere verba sacer-
dotis Navar, c. xxi. n. viii.
Vid. Adrian, de satisfact. q. vii. ; Medina, tract, ii. de paenit. ; Cajetan. v. fest. ;
Soto. iv. dist. xiii. q. ii. art. i.; Lopez, c. Hi. in Victorel. ibid.; besides the Jesuits,
Tolet. Suarez. Sa. Azorius. Comitolus, &c.
So they may hear three masses at once, when said in one church at the same time,
and thereby satisfy when their penance is three masses, as Bonacin. and in him
Hodriquez, Graffius, Scortia, and others. — De sacrament, disp. iv. q. ult. p. xi. n. xiii.
2 Peccat mortaliter — in aliqua ejus parte notabili colloquendo, pingendo, scribendo,
dormiendo. — Nav. c. xxi. n. vi., parvitas in omni materia excusat a mortali, n. ii.
3 Secundum Archidiaconum, prseceptum non observat, qui partem notabilem amittit
puta medietatem aut tertiam partem ; secus qui modicam. — Sylv. v. miss. ii. n. i.
4 Modicum enim pro nihilo reputatur — Cajet. v. fest.
5 Nonnulla modica misceantur colloquia. — Lopez, c. lii, p. 271.
e Medina docet, siquis missae interest, semper tamen confabulatur. aut alia negotia,
futura cum mcrcatoribus tractat, nihilominus implere prseceptum — In Suar. torn. iii.
disp. xviii. sect. iii. Kespondetur autem ex Cajerano, una cum Soto, quod sufficiat
missse esse proesentem, unde qui longe stat, earn non audicns, vel cum alio loquens,
non propterea est prsecepti transgressor. — Corradus in re«p. qusest. 198.
7 Qui voluntarie confabulatur — non satisfacere, nisi vel confabulatio esset discon-
tinua, partim scil. loquendo, partim atteudendo, ut communiter fieri solet ; vel uon de
re seria, sed levi, &c. — Idem, ibid.
CHAP. L] NOT NECESSARY IN THE CHURCH OP ROME. 29
of the exchange. Answerably, if their discourse be not decent, nor the sub
ject of it very modest, the mass will comport with it, and the church's pre
cept will bear it without a breach.1 And no wonder, since it hath been the
custom of that church (as many of their writers inform us2) to sing not only
profane, but filthy, songs at high mass ; and that to the organ, that the people
-might not only be refreshed by their own private immodest discourse, but
edified more effectually this way by the louder voice of the church. And
how, we learn by a grave cardinal (though little herein more rigid than
others), who tells us that the hearers were thereby excited to what was pro
fane and filthy, as experience witnessed.3 And still notwithstanding any
pretence of reformation, tunes to the organ at divine service or mass, though
lascivious and very profane, will pass for a small fault (in the judgment of
those who seem most severe in the case) if either the matter be slight, or the
intention good, or the actors inconsiderate.4 Here is provision enough, that
the scenes in their mass may not be dull and heavy. Yet further, they may
laugh and be pleasant, and when the music (which sounds not always) doth
it not, they may make themselves merry in the height of their worship. But
this with some caution : their talk and laughter may break out into such
noise, that possibly it may prove a sin of irreverence.5 Here is some show
of danger, but it will vanish presently ; for if it should be a very loud extra
vagance, and the irreverence great, yet great irreverence may with them be
but a small fault, and they have the authority of the pope to warrant this.6
Nor must this seem strange to us, since they will not have all contempt of
God criminal ; that which is material may be venial, and it is not formal,
unless besides the contempt of God there be also an intention to contemn
him.7 Such is the most solemn worship in the Roman church, and so is
God worshipped amongst them ; and that not by the unwarranted presump
tion of the profane multitude, but by the rules and conclusions of those who
direct their worship and, guide their consciences. Here we may see in the
mass the religion of Roman Catholics ; they call it the chiefest, the best
part of their religion, that we may not look for anything better amongst
them, nor anything religious, if it be not found here ; yea, it is all (better
or worse) that the people are obliged to in public (and in private their church
doth not trouble them with any).8 He that views it well, and believes he
hath a soul, and that there is a God, must have little or no regard of either
1 Soto in iv. dist. xiii. q. ii. art. Hi., dicit quod licet indecentia sint colloquia inter
audiendam missum, non tamen propterea fit transgressor prsecepti. — Ibid.
2 Cornelius Agrippa, de vanit. scienr. cap. xvii. ; Cajetan. sum. v. ; Organ. Soto.
de just, andjur. 1. x. q. v. art. ii. p. 336; Navar. cap. xiii. n. Ixxxvii. ; Lopez, cap. li.
p. 263.
3 In cujus sigmim, audientes ex illo sono excitantur ad ilia profana seu turpia, ut
experientia testatur : ita quod non est inficiationi locus.— Cajetan, ibid.
4 Canticus — ratione soni quia est lascivus aut valde saecularis — potest esse venialis
culpa, vel ratione materiae minimoe, vel ex bona intentione vel inadvertentia, ut
Cajetanus dixit, in Suar. de horis can. 1. iv. cap. xiii. n. xvii., materia parva — si organ-
ista loco Kyrie Eleison, cantilenam profanam organo canat.— Villalobus, in Dian. v.
blasph. n. iv.
5 Sed possent voces et risus in tantum prorumpere, quod esset peccatum irreverentiae
et scandali. — Lopez, c. lii. Soto in iv. dist. xiii. qusest. ii. art. i.
6 Jac. de Graff. 1. ii. c. lii. supra.
7 Gontcmptus ille qui continetur in irreverentia Dei per se, et ut talis est, non semper
est formalis seel materialis, qui non semper sufficit ad malitiam mortalcm. Nos autem
loquimur de contemptu formali, quo ipsa Dei irreverentia intenditur. — Suar. de Jaram,
1. iii. c. xii. n. iv. and vi; vid. Cajetan. Sum. v. contempt; vid. Bonacin. de legibus, disp.
ii. q. iii. p. 5, n. x. 1. xv.
8 In qua (sc. mis^a) praecipua pars religionis nostrae. — Bellar. de miss. lib. i. cap.
p. 679.
80 REAL WORSHIP OF GOD [CHAP. I.
if he do not bless himself from it, as a thing which hath nothing of religion
but the name, and that merely usurped. A religion which needs nothing,
by the doctrine of its chief professors, that is either godly, or so good as
human ; no regard of God at all, so much as in one thought of him ; nor
any act of reason, yea, or of sense, either about anything religious or divine,
vet allows a free exercise of both about that which is profane and irreligious ;
he that counts this religion indeed, must stifle the common notions of reli
gion and Christianity; and he that, understanding it, makes choice thereof,
had need first be very indifferent, whether he have any religion or none.
Had the ancient fathers talked after this senseless, lewd, extravagant rate
concerning the worship of God, how would Celsus, Porphyry, and Julian
have triumphed over them ! Nay, they might justly have challenged them
to have instanced in any one that bore the name of a philosopher, that ever
Ireated of the worship of God with so little reverence and discretion. Had
such loose and wild doctrines been broached by the first teachers of Chris
tianity, the heathens needed not have raised so fierce a persecution against
it, they might with ease have hissed it out of the world.
But this is not the worst : they encourage that in the mass which they
cannot but condemn as wicked, and maintain that the precept for hearing
mass may be satisfied by such wickedness. Melchior Canus to this objec
tion (that the command of God or the church cannot be fulfilled by sin)
answers according to the opinion commonly maintained amongst them,
that he is no transgressor of the precept who to the act enjoined, and good
in its kind, adds something sinful.1 He supposeth that the act commanded
by the church is some way good ; but withal, that the precept may be satis
fied, though it be done wickedly, and that by their common doctrine. Whether
the circumstances may be venially or mortally wicked he saith not, but leaves
us to understand it of either. Dominicus a Soto tells us expressly, that
though what is added to the act3 enjoined be a mortal wickedness, yet the
precept may thereby be satisfied substantially. With these divines of greatest
reputation amongst them, concurs Navarre,3 no less renowned (and none of
them Jesuits) ; The opinion of Antoninus (which he is disproving) presup-
poseth, saith he, that by a sinful act, especially if it be a mortal sin, the
command of the church cannot be fulfilled ; but that this is false we have
largely proved. He would have us know that he hath fully demonstrated
that the precept for hearing mass may be entirely accomplished by deadly
crimes. This is the judgment of the most eminent doctors amongst them,
such as are not of the Society, and (if they will believe their famous bishop
of the Canaries) the common doctrine in the Roman church, and by this
the world may judge what a church it is, what her religion, what her worship,
what her precepts for it are, when all that she requires for that worship,
which is the principal part of her religion, may be satisfied by acts of wicked
ness, such as are mortal and damnable to the worshippers, and most (of all
others) dishonourable to God, whom they pretend to worship. And let those
that are seduced, or may be tempted by seducers, seriously consider whether
they can wisely trust their souls to such a conduct, or be safe in such a com-
1 Nos cum communi opinione in praesentia teneamus, non esse transgressorem prse-
cepti, qui actui, bono ex genere suo, quern lex prsecipiebat, apponit aliquam malara
circumstantiam. — Relect. de pcenit, part iv. p. 936; vid. Bonacinum de legibus, disp. i.
q. i. punct. ix. n. i.; ibi. <S. Thomas, Soto, Navar, Medina, et pluves alii.
JQunmvis simul habeat propositum aliud mortale, satisfaciet praecepto quantum ad
substantiam. — Ibid, 1. x. q- v. a. 5.
3 Non tamen est tenendum illud Antonini — quia praesupponit, malo, praesertim
mortali, non posse adiinpleri praeceptum, quod esse falsum, late probavimus, c. xxi.
n. vii.
CHAP. L] NOT NECESSARY IN THE CHUECH OF ROME. 81
munion, where there is no more tenderness for the salvation of souls than to
be satisfied with such a worshipping of God as will confessedly damn them.
Sect. 3. Thus much for the manner of their public worship, all of it,
whoever amongst them it concerns, whereby it appears that they count it not
necessary that God should have any real worship from them. This will be
further manifest by what they teach concerning the end of it.
They maintain that it is lawful for their clergy and monastics too (who
profess perfection) to serve God for their own ends, viz. to get preferment,
or compass a dignity, or gain some worldly advantage, and so to prostitute
the honour and worship of God to such low, earthly, sordid designs, as re
ligious persons would never appear to own, but that irreligion is grown too
monstrously big for its vizard. He that riseth to their morning service for
this end, that he may have his daily dividend, if it be not principally for this,
he sins not. So their glossa celeberrima, the two popes Urban and Coeles-
tine, determine that it is lawful for their clergy to serve God in their churches
for this design, and hope to get ecclesiastical dignity ; in Navarre.1 But
then this great casuist (of so high esteem among them, that he was sent for
from Spain to Rome, to give advice and direction to the old gentleman there,
that cannot err) understands (after Aquinas and Jo. Major,2 as he pretends)
the principal end to be something else than others do. It is not that which
so much moves the agent, as that without it he would not be drawn to act
by any other end ; and accordingly he will have the premised testimony to
be understood.3 So that one of their perfectionists, who riseth to morning
prayer for this end, that he may have his dividend, and would not stir4 out
of his bed to attend the worship of God for God's sake, or any other end
beseeming a religious person, if the consideration of his daily allowance did
not rouse him, yet he serves God so well herein as that he is sinless, and
not so much as venially tainted. Likewise the clergy who address them
selves to the worship of God, moved thereto more by hopes to gain prefer
ment and dignity than any respect to God, yet they sin not ; that is, they
worship God well enough, though they respect themselves and their own ends
more than him ; or, which is all one, though they serve themselves rather
than God, whom they are to worship. They are all concerned to maintain
this ; for he tells them, if such acts of virtue or worship were vicious,5 all
their acts in a manner would be stark naught, since there are extremely few
amongst them that are purely done for God. They are a church in the mean
time that worthily profess godliness, since nothing is done, or needs be done
by them, even in the worship of God, for him, so much as for themselves ;
1 Glossa ilia celeberrima ait peccare quidem eum, qui surgit ad matutinas preces
principaliter propter distributiones quotidianas, non autem ilium, qui surgit principaliter
ut Deo inserviat, et minus principaliter, et secundario, ut eas lucretur — Urbanus papa
et Coelestinus determinaruntlicere clericis servire Deo in ecclesiis ob spem ascenclendi
ad dignitates illarum. Imo, Gelasius dixit eos ad hunc ascensum spe majoris commodi
compellendos — Glossa recepta dicit expresse per ilium textum, licere clerico servire in
ccclesia ad quaarendam aliquam dignitatem, modo principaliter ob id non serviat, &c.,
cap. xxiii. n. ci.
2 Ut probavimus, non est bona definitio ilia Bartoli, qua definit causam principalem
esse causam qua cessante cessat effectus. — Id. ibid.
Ut aliquis finis sit principals, non sufficit quod ille non fieret sine illo, sed oportet,
quod pluris vel tanti sestimetur ac alius finis, propter quern ille fit. — Id. c. xvii. n. 209,
&c. xx. n. xi. p. 459.
3 Per supra dictos textus et glossas, quse'habent locum etiam in his, qui non servi-
rent, ecclesiis vel proelatis, nisi sperarent beneficia, c. xxiii. n. ci.
4 Surgens ad matutinas ob distributiones, alias non surrecturus. — Ibid.
9 Alioqui enim omnes fere actus nostri essent vitiosi ; quia paucissimi fiunt pure
propter solum Deum, et solam virtutem, &c. — Ibid. p. 590.
VOL, III. Q
32 REAL WORSHIP OF GOD [CHAP. I.
and, indeed, Sylvester deals ingenuously when he tells us plainly, without
the cover of any pitiful shift, that it is no sin to serve God principally for
their own profit.1
Moreover, and yet worse, they teach it is no sin to worship God for an end
that is in itself a sin, if it be not principally intended. It is lawful by their
doctrine to preach, to pray, say mass, &c., for praise of men (though Christ
will have those that designed it, as Cajetan2 notes, even when he is excus
ing this, to have no better reward), or for vain glory (though they reckon
this amongst capital crimes3), only he must not make so wicked a thing his
chief end, and then he is innocent enough, though sin against God be his
design in worshipping him. It is no sin, yea, it is meritorious, to do these
things, viz. to preach, and say mass, and to do other things of like nature
principally for God, and secondarily for vain glory and praise of men, aptly
directed as our end. Thus Navarre determines after their great saint and
doctor, Aquinas.* Now he had taught us before, that these acts of worship
are but done secondarily (and so unlawfully) for these criminal ends, when
they so much sway a man as that he would not worship God unless he were
excited by them ; and that vain glory is not his principal end, even when he
is so much influenced thereby as that he would not pray or preach, &c. If
this were not his motive, this in the judgment of others, as he acknowledged,
is to make sin his principal end, and to advance wickedness above God, even
when he pretends to worship him.5 But let us not interrupt this great
doctor in his way, it is foul enough as himself makes it ; for hereby a man
may serve God, and that meritoriously (after the Roman mode), though he
never would let him have an act of worship, if pride and vain glory did not
set him a-work. He would never pray or preach, &c., if he were not more
moved to it by sin, and out of regard to some wickedness, than out of respect
to God.
Further yet, they hold it is but a venial fault to worship God principally
for vain glory, and other designs of like quality.6 Aquinas, as he is repre
sented by Sylvester, determining that it is no mortal sin to serve God prin
cipally for vain glory, if that be one's chief end actually only, and not both
habitually and actually. Sylvester declares it as his own persuasion, that
it is both against Aquinas and the truth to hold It is a mortal sin, when
1 Licitum est etiam aliquid operari principaliter propter propriam utilitatem. — Sum.
v. charitas. n. 5. And that of Navar is plain enough : Diximus quod falsum est, esse
mortale facere ordinata ad cultum principaliter oh bona temporalia, cap. xxiii. n. 14,
p. 555, &c., xiii. n. 14. Solet circa hanc voluntatem inquiri, an debeat esse honesta ;
et specialiter, an voluntas confitendi propter humanum motivum, scilicet inanem
gloriam, vel commodum temporale, sufficiat ad valorem sacramenti : nam in cseteris
sacramentis certum est sufficere; in hoc — affirmant, Soto. dist. xviii. q. 3. art. iii.;
Navar, c. xxi. n. 40. Negant enim illam voluntatem ex illo fine, esse peccatum mortale,
sed veniale tantum : quod non repugnat valori sacramenti. Quas sententia, per se
loquendo, vera mihi videtur. — Suarez, torn. iv. disp. xx. sec. iii. n. 4. p. 273.
a Sum. v. prsedicat. p. 480.
3 Aquinas, xxii. q. 132, art. i. ; (in eo) Gregorius. xxxi ; Moral, numeral inanem
gloriam inter septem vitia capitalia. — Ibid. art. iv.
4 Nullum autem peccatum immo meritum est facere ilia (viz. concionare, missam
celebrare, precari et id genus alia) principaliter propter Deum, et secundario propter
vanam gloriam, vel laudem humanam, in finem aptum relatum per ibi dicta post
S. Thomam. c. xxiii. n. 13.
5 Ex quo infert quod mortale est praedicare aut missam celebrare, et hujusmodi.
propter inanem gloriam. quod verum est solum ut dicit S. Thorn. Si in ea ponatui
ultimus finis, ita quod ipsa intenditur principaliter actu et habitu, secus si actu tantum,
ut iste intendit. — Sum. v. vana gloria, n. 2.
6 Ex quibus patet, quod Sum. Ang. contra. S. Thorn, et veritatem dicit, quod est
mortale, quando, ea quse ordinata sunt ad Dei gloriam, facit ad gloriam suam, ut
saci'ameuta et Scripturae sacra? — Ibid.
CHAP. I.] NOT NECESSARY IN THE CHURCH OF ROME. 33
those things which are ordained for the glory of God are used principally for
a man's own glory. He instances in the sacraments, saying mass, the
Scriptures, and preaching.
Cardinal Cajetan declares himself thus in one instance, which involves
the rest :l It is but venial to preach for vain glory, or hopes of a gainful
alms, signifying that he means such vain glory as Christ condemned in the
pharisees, when he told them this was like to be ' their reward.'
Navarre 2 affirms, that to preach, or say mass, or pray, and such things as
are instituted for the honour and worship of God and the salvation of souls,
for vain glory principally, or more than principally, is but a venial fault ; and
that such as gainsay this (who are but two) have been confuted by others,
and by himself after them. These are the chief of their doctors, whom the
rest commonly follow (and none of them Jesuits), who unanimously assert
this. Now it is not necessary with them for any man to avoid a venial sin,
since by their doctrine a world of them can never damn a man ; and there
fore it is not necessary for any papist to worship God otherwise than prin
cipally for vain glory, or ends equally criminal, i. e. it is not needful for them
to worship him at all ; for no man can imagine that he is worshipped when
he is in the highest degree dishonoured and affronted ; and what greater
affront can be put upon him than under a pretence of worship to debase the
great God, and thrust him lower in our designs, not only than ourselves and
earthly trifles, but lower than sin, the vilest thing on earth, yea, or in hell ?
and this is evidently done when vain-glory (a capital sin) hath the pre
eminence >of God in addresses to him, and is regarded as principal; when
the Lord of heaven and earth hath no regard at all, or only in a lower place.
It is not worshipping of God, but a horrid impiety, for men to serve them
selves instead of God, but more intolerably impious to worship sin ; and that
hath the worship and is honoured in the place of God which hath the highest
advancement, and is principal in religious addresses ; yet no better than this
is all the worship which, by the Roman doctrine, is necessary from their
catholics.
In short, whereas by their doctrine of non-attention, formerly examined, it
is so evident that they discharge themselves from all real worship, as they
have no colour to hide it, no shift to evade it, but a supposal of some pre
vious attempt to serve God when they are addressing themselves to their
service ; this, their last reserve, they themselves ruin, by their doctrine
concerning the end of worship ; for they teach, besides what is premised,
that a man who comes to mass or divine service, with a purpose not to wor
ship God, but to serve his lusts, doth satisfy the precept. We are not
obliged, saith Soto, to hear mass but only so that it may be a human act,
which it may be, though there be a sinister intention in it ;3 yea, though the
1 Veniale autem si vane propter gloriam aut spem qusestuarise elecmosynse przedi-
caretur; receperunt enim mercedem suam. — Sum. v. prsedicat. p. 480.
2 Peccat, qui res principaliter institutas ob honorem Dei et cultum ejus, et salutem
animarum, principalius, vel seque principaliter ob vanam gloriam facit ; quale est con-
cionari, missam celebrare, precari et id genus alia secundum Abulensem et Angelum,
quod post alios efficaciter confutavimus, dicentes esse soluiu veniale, c. xxxiv. n. xiii.
p. 554.
Dicendum est intentionem bonam simpliciter non esse de substantia orationis vocalis.
Itaque si quis habet intentionem orandi, et ex ilia proferet verba de se sufficientia ad
orandum, et consentanea laudi, vel reverentise divinse, licet hoc facial ex intentione
laudis humanse, vel alicujus commodi temporalis in illud principaliter intuendo, vere
oral, quamvis non bene orat. Hrac est communis sententia — Tails oratio est sufficiens
ad implendum prasceptum ecclesiasticum recitandi boras, ut omnes fatcntur. — Suar. de
Orat. 1. iii. cap. iii. n. v.
3 Pneceptum audiesdi missam non obli^at, nisi taliter audire, ut sit actus humanus;
84 REAL WORSHIP OF GOD [CHAP. I.
thing intended be a sin, and that highly criminal, for he adds :l If one attend
prayer, though he do it for vain glory (that is a small matter to stick at),
yea, though it be with a purpose mortally wicked, yet he fulfils the precept
substantially. Such are the commands of the church of Home for her most
sacred worship. They may be fully satisfied by deadly wickedness ; there
needs no purity of heart or hand for her devotions ; a design damnably evil
will serve the turn. That of Antoninus, saith Navarre,2 is not to be main
tained, that he doth not satisfy the precept who conies to church principally
to look on a handsome woman, or to talk with her, or for any other sinful
thing. If a man, in going to mass, designs to satisfy his curiosity, or his
lust, or anything else which is wicked, that church is so good-natured she
will be satisfied with it, and think her precept for worship well observed, and
you must believe (if you can) that she is a good Christian church that will
have Christ worshipped at this rate. He adds reason for it.3 A man
may come to church for a wicked end, and yet hear mass well enough
there.
Bonacina4 instances in several sorts of wickedness, whereby the command
for worship may be fulfilled. This is one amongst the rest : if a man go to
church on purpose to gaze on or to lust after women lecherously, he satisfies
the precept, and for the general rule vouches not only Sotus, Navarre,
Medina, and others of greatest reputation in their church, but also their
angelical Saint Thomas.
I need not censure these things. Let those that are impartial consider
the premises, and see if this be not their sense, that the people in the papacy,
by its order, do not, or are not obliged to give God any real worship in public,
and by their leaders are taught and encouraged, instead of worship, to pre
sent him with gross wickedness. If the measures of religion may be best
taken by its worship, what can any indifferent person judge of popery, where
a service so palpably irreligious is the best and the most excellent worship
they have ? If this were duly considered, I think it alone might be sufficient
to reduce those that are deluded, and to secure those against temptations
who are not yet ensnared.
Sect. 4. There is another public exercise which Christ makes as necessary
as any evangelical service whatever, and that is, preaching and hearing the
word of God. But the Romanists are not of his mind in this.5 The mass
is commanded, but not preaching, saith Sylvester, and he one of the order of
predicants. Accordingly hearing mass is commanded, but hearing sermons
qualis esse potest, etiamsi aliud simul adsit sinistrum propositum — De Just, et Jur.
1. x. q. v. art. v.
1 Quod si quis attente oret, quamvis id faciat adjunctam habens vanam gloriam, imo
quamvis simul habeat propositum aliud mortale, satisfaciet prsecepto, quantum ad sub-
stantiam ; ltd ut non teneatur officium iterare. — Ibid.
2 Non tamen est tenendum illud S. Antonini, scilicet, euro qui ecclesiam adit prin-
cipaliter ad videndum, aut alloquendum laeminam pulchram, aut ob aliud quodvis
illicitum, non satisfacere huic proecepto, cap. xxi. n. vii.; with him concurs Medina.
Addendum his est pravam intentionem adjunctam voluntati audiendi missam, non ess-e
contrariam impletioni hujus prsecepti. Itaque quamvis quis eat ad ecclesiam ex
libidinosa intentione videndi fseminam, vel etiamsi officio missse cum eadem intentione
assistat, tamen si non excludat voluntatem implendi hoc psseceptum, et sufficienter sit
attcntus, implet illud. — Ita Medina in Suarez. torn. iii. desp. Ixxxviii. sect. iii.
3 Potest quis malo fine ecclesiam adire, et bene in ea missam audire. — Ibid. p. 469.
4 Qui ecclesiam adit causa videndi, vel etiam concupiscendi libidinose feininas —
satisfacit. — De legib. disp. i. q. i. p. 9, n. i.
5 Cum missa sit sub praecepto, non praedicatio. — Sum. v. domin. n. viii. Audire
mis -am est in praecepto; audire autem concionem non ita. — Suar. xiii. torn. iii. disp.
Ixxxviii. sect. i. vid. v. ii- defess.
CHAP. I.] NOT NECESSARY IN THE CHURCH OF ROME. 85
is only matter of advice (saith another1), which may be neglected without
imputation of sin, and if observed is an act of supererogation.
They conclude it no duty in such circumstances where it would be counted
necessary, if ever ; it is no duty on the Lord's day,3 or any other time set
apart for the public worship. Mass must be heard then, but no need to
hear a sermon. If it were any man's duty in their account, it would be so
in that case when one wants the knowledge which is necessary to salvation,
and hath opportunity to get it by hearing ; but even then they declare him
not obliged. Sylvester propounds the case in these terms:3 Doth he sin
mortally who is ignorant of those common things which are necessary to sal
vation, and may hear sermons, but doth not ? He answers, He so sins who
omits it out of contempt, or with notorious scandal, but not always when it is
out of negligence ; because, according to Aquinas,4 negligence is not mortal,
unless something be omitted which is under precept, or with contempt ;
adding, such negligence may possibly be a mortal sin, but when it is so, it
cannot be determined. It seems no man can tell when it will be a crime for
a person damnably ignorant to neglect the means of instruction ; but more
briefly and positively he resolves it elsewhere, that he is not commanded to
hear a sermon upon the Lord's- day ; although he be ignorant of those things
which are necessary to salvation, because he may otherwise satisfy the pre
cept for learning.
Sect. 5. As to the sacraments, and the worship in them, the despatch may
be quick. There are none considerable here but baptism and the eucharist,
for their other five are not of divine appointment, nor the worship of God,
but their own inventions ; and therefore, how needful soever they count them,
thereby they make no true worship necessary. But indeed none of them
are in their own account necessary to salvation, save only penance, and that
we shall meet with hereafter. What worship they shall have in the eucharist
is sufficiently discovered by what they are satisfied with in the mass, where
we have found them contented with none at all, or that which is worse than
none. Neither do they account this sacrament simply necessary, for although
it be required that they communicate once a year, yet that is but by human
law or custom, as they teach. The sacrament of the eucharist, saith Canus,
is not a sacrament of necessity.5
1 Audire prsedicationem in festis non est de prsecepto simpliciter, patet per prsedicta;
ac etiamnullo jure cavetur, sed solum de missa — Sum. Rosell. Domimc. n.iv.
2 Jac. de Graff. 1. ii. c. xxxiii. n. viii., xvi. Sotus et Covarruvias, Navar. c. xxi. n. i.
Missa audienda diebus festis ex prsecepto, non tamen concio, non preces fundendse; non
exercendus alius actus cultus divini, ex prsecepto (excipe diem paschatis, quo sumenda
est eucharistia). — Victorel. ibid. ad. 1. iv. c. xxv. p. 693.
Dico nullum esse prseceptum, quod obliget in rigore, ac per se, ad audiendam con-
cionem in die festo. Ita supponunt ut clarum doctoresomnes,et constat ex communi
usu, et sensu fidelium. Item quia nullibi extat hoc prseceptum, prseterea est optimum
argumentum, quia si fideles tenerentur audire concionem sacram, pastores ecclesise
tenerentur providere, ut omnibus diebus dominicis et festis fieret concio in ecclesia.
Pastores autem ad hoc non tenentur, nee de facto ita fit. — Kuar. 1. ii. de test. c. xvi. n. vi.
3 Quseritur, utrum peccet mortaliter, qui ignorat communia necessaria ad salutem,
et potest audire praedicationem, et non audit ? Et dico quod sic, si hoc facit ex con-
temptu vel ex scandalo notabili : non autem semper si omittit ex negligentia, quia,
secundum S. Thorn, xxii. q. liv., negligentia non est mortale, nisi omittatur aliquid,
quod sit sub prsecepto, vel ratione contemptus, v. praedicat. n. vi., quando hoc sit, non
potest sermone determinari. — Ibid.
4 Etiamsi talis habeat ignorantiam necessariorum ad salutem, quia alias poterit im-
plere praeceptum de addiscendo, v. dominie, n. viii.
5 Sermo est de eucharistia; sacramento, quod non est sacramentum neccssitatis,
pars. v. relict, de psenit. p. 892. Many of them count it not necessary by virtue of any
divine precept, and so not requisite jure divino. Est prima opinio negans esse prse
ceptum jure divino, quam tenuit Alexander Alensis, D. Thomas Carthusianus, Palacius,
REAL WORSHIP OF GOD [CHAP. I.
For baptism, if they account any worship necessary, it must be either in
respect of the administrator or the baptized ; as to the former, none with
them is needful. For by their doctrine it may be validly administered by
any man or woman, or one that is both ; l yea, or by a child, by those also
that are strangers, or enemies to all Christian worship, by Jews, pagans, or
infidels of any sort, by such as worship not the true God (as Sylvester tells
us out of Aquinas, Paludanus, and their church's law) ; by such as believe
that baptism is good for nought, and minister it in scorn ; by such as believe
that it is not a sacrament, that it hath no spiritual virtue, and intend not,
while they baptize, to administer a sacrament, but only think to do as the
church does, although they account that to be nothing at all ; so Aquinas2 and
Pope Innocent saith it. will be effectual, though the baptizer neither know nor
believe what baptism is, but counts it a trifle ; though he neither know what
the church is, nor minds to do what the church doth, but means to do the
contrary. No other worship is necessary upon the account of the ministers,
but what might be expected from such as these. Nor any more upon the
account of the persons baptized. For as to the adult (there being no pre
tence in reference to infants), they think it sufficiently administered by force
to those who would not en-lure it, but for fear of "death3 if they did not
yield ; to such as make all the resistance they can,4 and offer foul injury to
the sacrament, and defile the water ; to those who receive it, not for the
purpose for which it is intended, but for quite5 other ends than ever it was
designed for ; yea, to those that are frantic, and never had the use of reason,
or are6 stark mad, and that in the height of their madness; to those
also 7 that are fast asleep, if they had a mind to it when they were waking.
Since they think it duly administered to such as these, they cannot count
any worship necessary herein upon the account of the partakers, but what
such as these now mentioned may offer.
Sect. 6. For fuller and more particular satisfaction, it is observable that
they divide their sacraments into some for the dead and some for the living.
Those for the dead are baptism and penance. As to these two, some count
no disposition requisite 8 but only a willingness to receive them. Others, who
Bonaventnra, Gabriel. Sylvester, Ferrariensis, Cajetan. in Snarez, torn. iii. disp. Ixix.
sect. i. p. 879.
1 Sum. v. baptism, iii. n. i. Secundum omnes doctores, precipue S. Thorn et Pet.
de Pal, omnis homo dare potest baptisma — si sit clericus aut laicus, vir aut mulier, aut
nterque simul, i. e. Hermaphroditus.
Etiamsi esset infidelis, i.e. Judscus aut paganns.
Dicit S Tho. quod quamvis ille qui non credit baptisma esse sacramentum, aut
habere aliquam spiritualem virtutem, non intendat dum baptizat conferre sacramentum,
tamen intendit facere quandoque quod facit ecclesia; etiamsi illud reputet nihil esse.
2 Ibid. n. ii. Innocentius dicit, quod baptismus habebit effectum, etiamsi baptizans
nee sciat nee credat, quid sit baptismus, sed hoc reputet trufam, et etiamsi non sciat
quid sit ecclesia, nee gerat in mente facere, quod facit ecclesia: immo si gereret con-
trarium, scil. non facere quod facit ecclesia, sed tamen facit et formam servat, &c.
3 Id. ibid. iv. n. x. Si consentit quis per minas vel poanas habendo votuntatem co-
actam, coactione conditional], eligendo scil. potius baptizari quam mori vel aliud pati,
et n. iii. Si oporteat eos ligari.
4 Vel etiam si faciant injuriam sacramento, ut mingendo in aquam vel hujusmodi
et, n. x. Si baptizetur infidelis non quia credat sed ut sanetur, vel careat fcetore, aut
vexatione diabolica — aut propter qusestum, ut faciunt crebro Judsei.
0 Si vero usum rationis nunquam habuit, baptizatur in intentione parentum, &c.
6 Si autem usum rationis habuit aliquando, sed non quando baptizatur, propter
pbrenesim vel amentiam vel dormitionem et hnjusmodi, requiritur intentio quad prsc-
i'uerit, tempore usus rationis, n. iii.
7 Dicit de dormientibus quod ratione periculi baptizari possunt, si prius in iis ap-
paruit voluntas baptism!: sicut de amentibus dictum est.
8 Scotu?, quern sequitur Sylvester, sum. v. confess, i. n. xxiv.
CHAP. L] NOT NECESSARY IN THE CHURCH OF ROME. 37
would seem to be more severe, count attrition sufficient, which is a slender
dislike of sin, not as it is an offence to God, but out of some other considera
tion, human, natural, or servile. And the lowest degree of this possible,
and that despatched in a moment ; and this moment need not be while they
are at these sacraments, but either before or after.1 Their penitents2 may
make their confession with laughter instead of grief, yet have as much grief
at their sacrament of penance as they require ; this is past doubt with them.
So that it is their common doctrine that no good act, or motion at all, no,
not so little and low as that of attrition, much less any ingenuous reverence
or devotion, any act of grace or holy affection, is needful while they are at
the sacrament, either of baptism or their penance.
The sacraments of the living are their other five : confirmation, orders,
matrimony, extreme unction, and the eucharist. These, they say, were
instituted for the increase of grace ; this is their proper effect ; and that
they may have their effect, there is not requisite in the partakers any actual
dispositions at all, not the least inward act or motion that is good ; no, not
so little as that of attrition, which, in their account, is of all others3 the
least and lowest disposition. And well may they count it so, since the best
sort of it, with them, is but the issue of servile fear, which, as such, is below
the least degree of moral goodness ; and so far from being supernaturally
good, that it is morally evil, as we shall see hereafter. All that is needful
is only that the partakers be in a state of grace (such as a priest may put a
sinner into who is impenitent, and never truly contrite), though he shew it
not by any act in the sacraments, where, if ever, it should appear. That
the sacraments may confer an increase of grace, they only require an habitual
disposition, i. e. that they be received in the state of grace ;4 this is the judg
ment of Aquinas and Scotus, whom the rest generally follow. So that, to
partake worthily of these sacraments, no actual disposition, no act of reve
rence or devotion, not any inward motion (such as should be in true wor
shippers), is more required or expected than in the senseless statues which
they idolise. Their souls need act or move no more as worshippers of God
herein, than if they were neither Christians nor men ; than if they were so
far from having grace, as to have no souls. Yea, these sacraments may be
valid, and duly celebrated as their church requires they should be, while
the partakers are not only void of all good motion towards God, but while
their souls are in motion against him, and all that is divine and sacred.
Their minds and hearts may, during the celebration, be taken up with acts,
not only of folly and vanity, but of pride, or lusts, or revenge, or infidelity,
or atheism, or what is most contrary to the most holy God and his worship,
1 Saar. torn. iv. disp. xx. sect. iv. n. xxix., Sylvester, ibid.
2 Judicandum non crit dolore carere ob risum, potuit enim domi de illis dolere, et
postea ad sacramentum accedens, actualem pcenitentiam non adducere. At ad valorem
et fructum percipicndum sacramenti confessionis non requiri actualem dolorem, sed
virtualem sufficere veram esse sententiam quis dubitet? — Jo. Sanctius, select, disp.
xxxi. n. viii.
3 Kst minima et imperfectissima dispositio quae in ordine supernaturali requiri
potest.
4 Ut sacramenta conferant augmentum gratiae solum reqnirunt habitualem gratia:
dispositionem, id est, quod in statu gratiae recipiantur. Ha;c est sententia D. Thorn.
Scoti et aliorum in Suar. torn. iii. disp. vii. sect. iv. All that is required to put them
into this state, and free them from conscience of mortal sin (and so to give them all the
disposition necessary for the eucharist, and so for the other sacraments) is their ritual
confession: yet even this they may neglect lawfully, or without any great fault, as
divers amongst them (and those Dominicans) determine. Cajetan. sum. v. communio.
1 umus v. Paludanus, Sylvester in Ledesma de eucharist. c. xi. Jo. de la Cruz Je
eucharist, q. v. concl. ii.
38 REAL WORSHIP OF GOD [CHAP. I.
aud yet partake as well as the church requires.1 For the precepts of their
church, concerning the administering of the sacraments, and all other things
by her enjoined, may be entirely satisfied by acts of wickedness ; so noto
riously holy is that church, by the report of their chief writers.
Sect. 7f If they count any of their sacraments more worthy of holier
treatment than that now mentioned, it will be the eucharist ; for this they
count more worthy than the rest, and have it in such veneration, as not only
to worship Christ in it, but to worship it even as Christ himself ; and there
fore here, if ever, they will judge it requisite to shew themselves worshippers
indeed. Yet for all this, whatever worship of this sacrament they count
needful, they conclude no true worship of Christ necessary ; no, not so much
as the least inward act of reverence, devotion, or honour; for this is their
common doctrine,3 that besides the disposition of habitual grace, there is no
precept so rigorous as to require any actual disposition for the worthy re
ceiving of this sacrament, so as that the omission of it can be a mortal sin.
In this all their divines agree ; so that any one may partake worthily of this
sacrament, and be free of mortal guilt, without any actual reverence or devo
tion, any act of grace or holy affection, while he is communicating. This
one maxim (wherein they all concur) quite stifles the spirit of Christianity,
and bereaves it of its life and soul ; it leaves nothing that can honour or
please Christ, or be of any advantage to souls, needful in any Christian
duty.X For no good motion of mind or heart, being needful in the celebrat
ing 01 this sacrament, which requires it more, they cannot imagine it neces
sary in any other duty of less consequence ; and the want hereof being but
a venial fault, there is no more necessity to have it, than there is to avoid
a venial sin, which they make nothing of. In this very case, they hold that3
a venial sin, even in the act of communicating, will not hinder the effect of
the sacrament. Yea, it may not be so much as a venial fault, if the vagaries
of the mind, which exclude attention and reverence due to such a religious
act,* be natural. But will it not be more than so slight a fault, voluntarily
to abandon every good motion in the celebrating of this sacrament ? No ;
1 Praeceptum adimpleri potest per actum ex aliqua circumstantia malum; ita S. Thorn.
Medina, Navar, et alii in Bonac. supra.
Nam alia prsecepta sacramentorum turn in aliis materiis, impleri possunt per actum
peccaminosum. — Suar. ibid, disp. Ixx. sect, iii., after Corduba, Soto, Covarruvius,
whether it be less or more wicked is all one, disp. Ixxxviii. sect. iii.
2 Praeter dispositionem gratias habitualis, nullam actualem requiri ex rigoroso prae-
cepto ad dignam sumptionem hujus sacramenti, ita ut illius omissio peccatum mortaie
sit. In quo conveniunt omnes theologi. Et a fortiori patet ex eo, quod supra diximus,
ad effectum hujus sacramenti nullam actualem dispositionem requiri. — Ibid. disp. Ixvi.
sect. i.
Those who seem to require some actual devotion, yet count it but a venial fault to
want it, Alexander, Antonin, Sylvester, Paludan, Cajetan, in Vasquez in iii. torn,
iii. disp. ccvi. c. i. Not only attention and devotion are accounted needless for com
municants, but sobriety, and the use of reason : for they teach, that not only young
children, and such as are half fools ; but also persons so frantic, as it will be necessary
to have them bound, and those also who are possessed of the devil, and whom he has
seized on for their enormous wickedness, may partake of this sacrament, and have it
duly administered to them, and that even when they are blaspheming. — Jo. Sane.
disp. xxxviii. Imo licet arreptus quis sit a dsemone ob mores depravatos, et quia
viveret in lenocinio, — non minus talibus ministrare tenebitur parochus eucharistiam,
n. vii. Prseterea ministrare tenebitur parochus licet videat obsessum, sive insanum,
blasphemantem, n. viii.
3 Peccatum veniale actu concomitans sumptionem hujus sacramenti, non impedit
gratije et charitatis augmentum ; ita de Thorn. Alensis, Gabriel. Adrian, Soto,
Ledesma, Victoria, Corduba, Concil. Trident., sess. xiii. ; vii. Suar. ibid. disp. Ixii.
sect. iii.
4 Excusabitur tamenjhomo, ab hujusmode culpa veniali, si fortasse ex natural! tantuiu
distractione hujusmodi attentionem omittat. — Ibid. disp. Ixvii. sect. i.
CHAP. I.J NOT NECESSARY IN THE CHUECH OF ROME. 89
to decline every good act of mind or heart, and that voluntarily, it can be
no worse ; l if it be without contempt, it will be no mortal fault, and that
also in the judgment of all their divines. •'But though there be not any good
disposition in the soul towards Christ, in partaking of his supper, yet is it
not necessary that vile and wicked dispositions should be excluded ? No ;
there is no more need of this than the other. The mind and the heart may
actually entertain such as are sinful, without any more danger than it rejects
those that are good. It is but a slight fault2 to communicate out of osten
tation and vain glory, and so to nourish pride while he should be feeding
upon Christ, and to design his own honour without any act of reverence for
Christ ; he may let his thoughts run out upon vanity, or entertain his soul
with vain delights, without the least motion of love, or delight, or desire for
Christ, without the least act of faith in him ; and may be pleasing himself
with sin, instead of grieving for it, when he hath the greatest advantage to
look upon him whom he hath pierced. And all this he may do without any
guilt that need be repented of or regarded. This is all the worship and
honour that it is needful their souls should give to Christ, even in the sacra
ment of his body and blood ; who will have others cursed to hell, and burned
beforehand, for not giving divine worship to a wafer. But this is not all ;
their church will be satisfied with greater indignity offered to Christ than
this ; for they teach, that those who communicate unworthily, to such a
degree as they count sacrilege (and that so heinous, as they question whether
it be not as tolerable to cast that which they count their God to be devoured
by dogs, or throw it into the dirt to be trampled on ; and3 many of them
are positive that it is greater wickedness than murder or adultery, or that
uncleanness against nature which is most abominable),4 do fully satisfy the
precept of the church for this communion. Thus Soto, Corduba, Covarru-
vius, and others, alleged by them./ And this is all derived from their St
Thomas, that maxim of his so generally received ;5 the law commanding
an act enjoins the substance of it, but not the manner. By which we must
understand, that the church would have the thing done, but regards not how
1 Tails culpa (scil. voluntaria carentia actualis dispositions) non est mortalis, secluso
contemptu ; ex omnium sententia. — Ibid. disp. Ixiii. sect. iii.
2 Dicendum videtur, si peccatum veniale sit aliquando circumstantia ipsius actus
communicandi, peccatum esse veniale sic communicare, v.g. si quis communicat prop-
ter osteiitationem sen vanam gloriam ; vel certe si actu sit in ipso peccato veniali, ut
in vana aliqua cogitatione aut delectatione, et ea ratione accedat distractus, et sine
debita attentione et devotione. — Ibid. disp. Ixvi. sect. i. Ostentation and vain glory are
here counted venial faults, because they are directly opposite to the act of communicat
ing : and so is outward irreverence, vain prating, and gestures, inconsistent with
modesty, while they are at the sacrament, for the same reason. But other sins, not so
opposite to the act, as studying a lie, or revenge, or detraction (or uncleanness, or any
the like in venial degrees), while they are communicating (though the distraction there
be voluntary, and all holy fervour be thereby hindered) are no faults at all in reference
to the sacrament. — Jo. Sane. disp. xxiii., alleging for it Scotus, Richardus de St.
Viet. Maior, Adrian, Margarita Casuum, Soto, Marcella, Ledesma, Vivaldus, Coriol-
anus, and divers others, n. xx., xxi.
3 An hoc peccatum sit gravius homicidio — aut adulterio, vel omnibus peccatis contra
naturam: quidam enim theologi ita existimant, ut Gabriel. Petr. Soto, Ledesma,
Dominic. Soto. — Suar. ibid. sect. ii.
4 Dicendum est eum qui voluntarie suscipit sacramentum eucharistise, etiamsi indigne
sumat, implere praeceptum communicandi ; etiamsi alias peccet mortaliter per sacri-
legium indignaa sumptionis. Ita tenet in specie Corduba, in genere Soto, Covarruvius,
qui alios reterunt. — Ibid, disp Ixx. sect. iii.
3 Ratio autem sumitur ex principio general! quod tradit D. Thorn, i., ii. q. ci. art.
ix., quia lex prsccipiens actum, prsecipit substantiam ejus, non autem modum. Ibid,
vid. JBonacin. and in him, besides the principal of the Society (Azorius, Valencia,
Suurez, Sanchez), Aquinas, Sotus, Navar, Medina. Qui vero indiyne, et sine devotione
communicat tempore paschatis, satisfacit prsecepto de leg, d. i. q. i. p. 9, n. ii. et iii.
40 KEAL WORSHIP OF GOD [CHAP. I.
they do it, whether as Christians or as atheists. She is indifferent as to
devotion or sacrilege in her catholics, having something else in design than
to be concerned in the honouring of God, and the happiness of men, which
so much depends upon the manner of worshipping. It is too plain to be
denied, that such a treatment of holy things (to use their own words) is not
at all for the worship of God, or the salvation of souls, but opposite to both ;
yet their church's precept is entirely thereby fulfilled. So that, if God have
no worship, and men no salvation, yet the church is satisfied. This and
other outward acts must be visibly done, that the world may not think but
they have something like religion amongst them ; but though, instead of
the worship due to the divine majesty, they perform the acts of it in such a
manner, as no less dishonours and provokes him, than the crying sins of
murder or sodomy, their church hath full contentment ; it is all she requires.
Thus we have surveyed the church service amongst the Romanists in the
several parts of it, and cannot discern any real worship therein to which they
are obliged ; but rather that all such worship of God in public is, by their
rules and orders, rendered either impossible or unnecessary.
Sect. 8. Let us inquire, in the next place, whether they count it needful
that G-od should have any worship from them in private ; and this we may
discover by what they determine concerning meditation, reading the Scrip
ture, and private prayer. For meditation, the casuists speak little of it,
nothing at all (that I have met with) of its necessity ; it is like they reserve
it for their contemplative persons, as a degree of perfection to which others
need not aspire.1 The perfectionists themselves may waive it, but when they
will be so over good as to supererogate, and do better than God commands
them, if they judge it necessary at any time, sure it would be on those days
when such acts are most proper and requisite.2 But they conclude it no duty
upon the Lord's day, or any other devoted by them, as they pretend, to the
observance of God. For they generally agree that no inward worship is then
required, and meditation is discharged by name ;3 now if they need not
think of God on his own day, or any other, wherein a particular observance
of him is requisite, it is ground enough to conclude they do not count it
needful to think of him at all. Who can imagine that they judge it neces
sary to think of God at any time, who count it needless to have God in their
thoughts when they are at his worship ?
Sect. 9. As for the reading the word of God in private, they are so far
from esteeming this a duty, that they will scarce excuse it from a crime : all
that can be obtained for it is only a toleration (as a thing that passeth under
an ill character), and that but in some places, and there but for some per
sons, with more restriction and caution than the public stews are tolerated
by their holy bishop in Rome. So much friends are they to the word of
God, or so little do they judge it a friend to them. They are the best
catholics in their account who do not desire to look into it, or to understand
from God what he would have them to be ; they think it advisable4 that no
mortal should be acquainted with more of the Scriptures than is in the mass,
where they can understand nothing, and need hear nothing of it at all.
1 Si patres, theologi — meditationem laudant et consultant, non tamen docent esse
omnibus prjeceptam.
2 Ecclesiastic!, clerici, religiosi non tenentur ex vi sui status et juris divini, ad hunc
meditandi, recogitandi, aut mentaliter orandi usum. — Vid. Soar, de Orat. ment- 1. ii.
c. iv. n. vii. ; Navar. Enchirid. de Orat. 1. xx. n. Ixi.
3 Neque prsecipitur cultus divinus internus qui in meditando et colendo Deo con-
sistit. — Navar. Manual, c. xiii. n. ii. Non pracipitur cultus divinus interior, qui in
meditatione interiori de Deo consistit. — Lop z, c. xlii. p. 266.
Consil. de Stabiliend. Rom. sede, p. 6.
CHAP. I.] NOT NECESSARY IN THE CHURCH OF ROME. 41
Sect. 10. For private prayer, it is either vocal or mental.1 That which
they call vocal, they generally connt not necessary by any law, either of God
or nature, or the church ; and so all praying with families is quite cashiered
from the rank of Christian duties. There to call upon God's name together
they are not concerned, though some think the heathen are. They count it
not a duty to say so much as the2 Lord's prayer (if they understand but
otherwise what is to be prayed for). This is the common opinion in Suarez ;
nor do they think an3 Ave Mary (though these are the prayers most in re
quest with them) more needful. They are not obliged to say it when the
public sign is given at night for that purpose ; nor need they use any vocal
prayer at all, no, not so much as on the solemn days for worship.*
But is mental prayer a duty when the other is not used ? So it seems ;
but the question (as in all affirmative precepts) is, when ?6 Lessius thinks
it should not be put off above a month or two ; that would signify too much
neglect of our salvation. It seems those that pray but once in two months
do not much neglect it ; but this Jesuit is too strait-laced. That opinion is
probable enough, saith one of the greatest casuists of this age, which6 as
signs three times for prayer, once when we come to the perfect use of reason
(suppose7 when they think him capable of fasting, about twenty-one years of
age) ; and again at the point of death, and in the interval, when we are
obliged to love God (that is, once in five or once in seven years). But is
not this Jesuit too severe also ? It may be those of other orders will not
oppress us so much, or wish us so unlike to atheists as to have us pray once
in seven years. The Jesuits, though accounted most licentious, yet seldom
exceed, and sometimes fall short herein of their other divines. Sylvester, a
Dominican of greatest reputation amongst the casuists, thus determines the
question after Aquinas.8 When one first comes to the use of reason, he
should pray for God's assistance ; (videtur) he is not peremptory that he
must, and speaks but conditionally too ; for he adds, If he be thus inspired,
otherwise he is not determined to that time. When then ?9 Why, the pro-
1 Vide Suarez de Oration. 1. iii. cap. vi. n. iii. 5, 8, ut ibi Medina. Uldericus dicit,
ad orationem vocalem ex divino prsecepto non tenetur ; sed ex statute ecclesiffl, quse
ministris suis missas, et horas canonicas indixit, vel etiam ex injunctione conf'essoris,
et hoc sequitur sum. confes. et Pisa in Sylv. Oral. v. n. viii. ut Angelus sum. Orat. v.
n. xx.
2 Videtur tamen stifficere si quis sciat — quod debenrius a Deo petere omniabona cor-
poris et animae, et hujusmodi, licet ne.sciat pater noster. Idem v. scientia. vide sum.
Angel, v. scientia, et Suarez, ibid. n. viii.
3 Idem multo magis dicendum est de salutatione Angelica vel Salve Regina. — Idem
ibid. n. xi.
4 Diebus autem festis neque est obligatio ad orationem vocalem, n. xiii. ; nee in prin-
cipio aliquarum actionum, n. xiv. ; nee bora prandii, ne clericis quidem, n. xvi. Nee
qtiando datur signum publicum, consuetude recepta est ratione devotionis, non obliga-
tionis, ibid.
6 Addit Lessius obligari nos, ut non multo tempore abstineamus ab oratione : ut
verbi gratia, ad mensem unum vel alterum : alioquin esset signum magnse negligentise
proprise salutis in Fill. t. xxiii. 1. ii. n. xliv.
6 Videtur tamen satis probabilis ea sententia, quae tria tempora assignat : primum
est circa initium morale perfecti discursus, secundum articulus mortis : tertium aliquo-
ties in vita: ut diximus de prsecepto charitatis. — Idem. n. xliii. vide tr. xxii. c. ix. n.
ccxc. et tr. vi. c. viii. n. ccviii. In universum intra annum non videtur obligare, quo-
libet septennio est probabile.
7 Communiter theologi tenent quod usque ad vigesimum ; alii vigeshnum primum, ex-
custintur (a jejunio). — Secundum alios ad xxv. annum, sum Angeli. v. jejunium, n. xv.
8 Quod tempus videtur determinatum, quantum ad instans quo quis incipit uti ra
tione, in quo tenetur se dirigere et ordinare in Dcum : ct, ut videtur, ejus auxilium pre-
cari, si hoc suae menti inspiretur. — Sum. v. orat. n. viii.
9 Alias vero determinate non potest, sed divina providentia ad hoc movet, quando
est neccssarium. — Ibid.
42 REAL WORSHIP OF GOD [CHAP. I.
vidence of God moves him to it when it is necessary. Thus he leaves it,
and finds no other time, when a man is obliged to pray once for himself, but
when he sees his soul in greatest danger,1 which, it may be, he will never
see. Their common doctrine is yet worse ; thereby we are not bound to
pray but in the article of necessity, and that is, when we are in such ex
tremity as there is no other remedy for us : 2 if we judge that we can any
way else obtain what we would have, we need not pray. The law of God
or nature makes it not then our duty. They help us to understand this by
two instances ; the one to shew when it is requisite to pray for ourselves,
the second when for others. When a man falls into most grievous tempta
tions to impatience, or to lust, if there can be no other remedy against it
but the grace of God, to be obtained by prayer, then it may be his duty.3
But it seems if he can rid himself of it any other way, or but think he can,
then, though the temptation be never so violent or dangerous, he needs not
pray. The other is, when a man at a distance sees two ready to fight a
duel, and makes account there is no remedy but the help of God for parting
them, then he is to seek it (which is not the case of one in a thousand), yet
if perhaps he can any otherwise more help them than by praying, he may
let it alone.4 So that private prayer needs not be their daily practice, nor
used as a Christian exercise in ordinary, but in extremity only, and cases
otherwise desperate, and as the last remedy, and when there is no
other indeed, or in their apprehension ; 5 it will not be a duty, but in
such circumstances as do very rarely, if ever, concur.6 They are not to use
it as their common repast, but as physic ; not for prevention neither, but
when they are already surprised with extreme danger. And if such extremity
occur not once in seven years, they need not pray for so many years ; nay,
perhaps it may not befall them, or they may not be apprehensive of it while
they live, and then they need not pray at all. This is not my inference
only ; it is their own, and acknowledged to be the consequence of their com
mon doctrine. Thereby there is no divine precept for prayer which can
oblige any directly ; only by accident it may happen sometimes to be a duty,
but such an accident as few may meet with.7 It is said expressly that from
1 Quum homo videt seipsnm in gravi tentatione, et periculo animse suse. — Ibid.
2 Idem dicendum est de illo qui precesad Deum facere prsetermisit eo tempore, in quo
nullum aliud remedium suse salutis aut proximi esse videbatur. Tuncenim lex divinu
naturalis ad id nos obligat, ut probavimus sequuti mentem Paludani et Sylvestri.
3 Ubi posuimus exemplum de illo qui in gravissimam tentationem impatientise aut
libidinis injectus, judicat nullum aliud remedium ad victoriam superesse, prseterquam
speciale auxiiium Dei oratione impetrandum.
4 Et de illo qui eminus intuens duos in duello conserturos manus, existimat nullum
aliud esse remedium nisi speciale auxiiium Dei oratione impetrandum ad dirimendum
illud duellum injustum, in his enim casibus id a Deo petere tenetur. — havar. cap. xiii.
n. xviii.
Lex naturalis quse obligat aliquem preces ad Deum fundere, et tempore, in quo nullum
aliud remedium suse salutis aut proximi esse videtur, secundum Sylvestrum ; eadem
obligat ad idem positum in tentatione impatientise, aut libidinis, cui videtur nullum
aliud suppetere remedium nisi oratio, &c. — Lopez, c. lii. p. 272.
Kst communis sententia, quod obligat solum pro articulo nocessitatis. Duplex
autem necessitas communiter proponitur : prima est propria ipsus hominis, ut si aliqua
tentatione vehementer pulsatur, quam sine auxilio divino vincere non potest.
5 Alia est necessitas proximi, ut si quis videat aliquos ad duellum properare, nrc
possiteosaliterimpedire. — D. Tho. Paludan. Sylvest. Navar. Abulens, vide Suar. 1. i- de
Orat. c. xxxvi.
6 Nisi forte posset aliter melius, quam per orationem suffragari. — Syhcst. ibid
7 One of their greatest divines having acknowledged this to be their common doc
trine, thus argues : Hoc est obligare quasi per accidens propter necessitatem contingen-
tcm et extrinsecam — qui nunquam sentirct illam vehcmentem et urgentem tentationem,
nee videret proximum in sinnli necessitate, nunquam teneretur orare-
CHAP. I.] NOT NECESSARY IN THE CHURCH OF ROME. 43
thence it follows/ that many may pass their whole lives without ever praying
to G-od, and this without any great fault. It should be said, without the
least fault ; for where there is no obligation, there is no duty at all ; and
then no sin, great or little, in the want of performance.
This is some of their church's sense ; but they speak it more fully who
tell us that mental prayer is to be reckoned amongst counsels2 (which none
are obliged to observe), and this by the common consent of Aquinas and
their other doctors. And accordingly, that there is3 no divine precept, or of
natural law, of itself obliging to mental prayer, meditation (some peculiar
engagements or occasions set apart, wherein mental prayer is not concerned) ;
and this is counted so certain, that to teach the contrary is temerarious, be
cause against the common use and sense of the whole church. So that they
are not far from the sense of the church, who (without excepting public or
private, mental or vocal), deny4 that there is any divine precept in special
for prayer. And these are not only their modern divines, but some of the
ancienter also, particularly Alexander Alensis5 (the prime of all their school
doctors), in strictness seems to deny that there is any proper command by
divine law for prayer, taking it properly, but only in a most large sense, as
any pious act or good desire may be called prayer. And those who would
not seem to like this in general, yet allow it when they come to particulars,
since they teach that the precept obligeth not at any such particular time or
occasion, when it would oblige, if ever. There is no command, they tell us,
which binds them to pray in private at any set time whatever.6 They are
not obliged to pray when they first come to the use of reason,7 nor on com
mon days afterwards ; not the least prayer^not a paternoster, not once a-day,
no, not at their meals;8 even their clergy need not do it ; nor on holidays
neither, 9 no, not when they have quite neglected their service in public ; 10 nor
on their fasts, though Scripture still joins these, as all Christians who minded
religion were wont to do of old. Their fasts are no more religious for prayer
or any holy exercise than the abstinence of their cattle ; nor to prepare them
selves for sacred or solemn employments, for their sacraments of penance,
or else for the eucharist (though this would but trouble them once a-year) ;n not
at the beginning of any service or undertaking whatever. To pray at such
times and occasions is mere matter of counsel, 12 which none can be blamed
for neglecting ; nor when a man hath vowed and solemnly promised to God,
and sworn too, that he will pray, even then, if it be but a little prayer,13 it
1 Possent ergo multi totam vitam sine oratione transigere, absque gravi peccato. —
S»ar. 1. i. de Oral. cap. xxx. n.
2 Vide Jo. Sane. disp. vii. n. x.
3 Nullum invenitur prseceptum divinum, sen naturalis juris obligans perse ad menta-
liter orandum, meditandum, seu recogitandum. Quod ita censeo verum, ut contra-
rium sine temeritate doceri non possit, quia est contra communem usum, et sensum
lotius ecclesise. — Suar. de Orat. 1. ii. c. iv. n. v.
4 Quidam negant dari prseceptum divinum speciale de oratione. — Ibid. t. c- xxviii. n. i.
5 Alex. Alensis in rigore videtur negare proprium prsecef turn jure divino datum de
oratione proprie sumpta, sed solum largissime, prout pia operatio vel bonum deside-
rimn dicitur oratio. — Ibid. ]. xxviii. n. ii.
6 Idem ibid. t. i. c. xxx. n. iv. 7 Ibid. n. ix. 8 N. v. and vii.
9 L. iii. c. vi. n. xvi. n. xii.
10 Antoninus, Adrian, infra. Navar. cap. xxi. n. vii; Bonacina de Sacrament, il. iv.
q. ult. p. ult. n. xvi.; ibi. Barthol. ab Angelo, et alii communiter. Qui non potest aut
non vult, missam eo die (festo) audire, non tenetur recitare alias orationes.
11 Nulla obligatio orandi in principio aliquarum actionum. — Suar. ibid. xiv.
12 Hajc omnia esse consilia, n. xv. et xvi.
13 A mortali excusantur — qui precationem angelicam, et alia similia parva polli-
centur, etiamsi juramento, aut voto id ipsum confirmassent. — Navar. c. xviii. n. vii.
Secuudum alios.
44 EEAL WORSHIP OF GOD [CHAP. I.
will be but a small fault to omit it for all this. In short, which compriseth
all, there1 can be no certain time assigned (unless the hour of death) in
which, by any precept of religion, we are bound to worship God, or seek his
help by an act of prayer, as in like case is said of an act of contrition and
love to God. So Bonacina ; no time for prayer certain, none determined ;
but, as they conjecture, perhaps it may be a duty, when they apprehend
themselves under grievous and dangerous temptations, and judge there is no
remedy but prayer. This, or none at all, is the time for it by their common
doctrine ; and this is in effect to say, it is a duty at no time, for no person.
For those under temptation may not apprehend it dangerous, or a remedy
needful, as all will be ready to do who either regard not temptations, or are
pleased with them, or what they lead to. And neither these nor any else
can judge there is no other remedy but prayer, if they believe their doctrine,
which offers them divers other remedies, and those more relied on than this.
To mention none else, almost any of their sacramentals (of which they have
multitudes) will serve their turn, even a little salt,3 conjured after the mode
of holy church, may do it. Thus we see these catholics secured from all
divine obligations to pray while they live. But they have another way to
do it ; for, if any apprehend themselves in dangerous temptations, and also
that there is no other remedy against it but prayer, they determine 3 that if
such be ignorant that it is then a duty, or if they know it, but do not con
sider it, they are excused from sin, though they then neglect to pray. Now,
the people may well be ignorant that they are in such case obliged, when
their learned men scarce know it. And for those that do know it, the vio
lence of the temptation (and the case supposeth it violent) may leave no
place for consideration. However, no man considers this or other things
unless he will, and so it will be no sin to neglect prayer at that time, when
only they count it a duty, unless he list. Yea,4 though the ignorance or in-
considerateness be culpable, and through his own default, yet the neglect of
the duty which is thereby occasioned they can excuse from sin. Besides,
if6 they should both know and consider that prayer is then their duty, yet
they teach that the omission of it is then no special sin, i. e. no other sin
than that which they should seek to avoid by praying ; whereby they plainly
declare that there is in their account no special precept for prayer, no, not in
that case wherein alone they would have it thought a duty ; otherwise they
would judge it a special sin then to neglect it.
Sect. 11. But though their catholics be thus sufficiently eased of all obli
gations to private prayer all their lives, by virtue of any divine command,
it may be there is some precept in the church for it. Can she be content
1 Non potest aliud certum tempus assignari in quo ex pnecepto religionis teneamur
Deum colere, et auxilium ab eo per actum orationis implorare, ut in siniili dictum est
de actu contritionis et charitatis. — Bonacina, torn. i. divin. offic. disp. i. q. ii. p. 1,
n. xii.
2 Exorciso te creatura sails, &c. I conjure thee, creature salt — that thou mayest be
hallowed — to drive away all the temptations of the devil.
3 Quando tentationes ingruunt cum periculo succumbendi, tune enim medium ad
peccatorum veniam et auxilium impetrandum adhibendum est — quanquam a peccato
multi excusantur, ignorantes, vel non advertentes ad hanc obligationem. — Bonacina,
divin. offic. disp. i. q. ii. p. 1, n. xii.; ibi. Medina, Navar, Malderu, Sylvester, et alii.
4 Utrum excusetur a peccato, qui prseceptum aliquod non implet ob inadvertentiam,
vel ignorantiam, quse ipsius culpa contigit ? — Respondeo excusari a peccato — Idem d«
Peccat. disp. ii. q. viii. p. 3. n. xxviii. ibi. Clavis Ilegia et alii.
5 Scientes vero et advertentes graviter peccant, utpote negligentes medium ad vin-
cendas tentationes — omissio tamen orationis tune temporis non habet malitiam dis-
tinctam ab eo peccato quod cavere tenemur. — Idem, de divin. offic. d. i. q. ii. p. i.
xii. ; ibi. (besides the chief of all the Jesuits), Medina, Sylvester, Navar, Malderus^
CHAP. I.] NOT NECESSARY IN THE CHURCH OF ROME. 45
that they should live so much without God, or any acknowledgment of their
dependence on him, more like atheists than Christians ? Yes, there is not
anything for private addresses to God amongst all her precepts ; she is too
indulgent to trouble them with any such thing ; she requires not of them the
least prayer, or such as are accounted best, not so much as a Paternoster :
there is no ecclesiastical precept for this, to make it so much as a venial
fault, not to use it, says Medina,1 not a Salve Regina, no, nor an Ave Mary.
They have indeed a special respect to this last, and prefer it ten to one be
fore any other (though they might use this every minute, without ever praying
once to God all their life). And Pope John XXII. ordained, that thrice
every evening the bell should sound, that every one might say an Ave Mary
thrice ; and since it is grown a custom (and a church custom usually stands
for a law with them), that not only at evening, but at noon and morning,
too, a bell should sound for the same purpose ; so that this, if any, is under
injunction. There is a fair show for it, but it is no more than a show, for
they assure us this is a voluntary devotion, and hath nothing of obligation
in it. 2 Those that never usu this and such prayers, it is, they say, a shrewd
sign they do not live well ; but the omission thereof is no special sin with
respect unto any precept either of God or the church.
And is not this a very pious concession that they are pleased to grant,
that for a man never to say his prayers, is a general bad sign that he does
not live as he ought, though they will by no means allow it to be any spe
cial sin. Oh the piety and tenderness of this mother and head of all
churches !
If, for all this, any of them should conceive themselves obliged to pray
sometimes ; or if, without such opinion, they should find some season for
private prayer, though God (as they dream), and the church (as they know),
hath prescribed none ; as when a confessor enjoins it for penance ; or out
of voluntary devotion, when they have a mind to supererogate, and do better
than God requires, upon which accounts some of them may be found now
and then very busy with their beads ; yet in these cases there is by their
principles no more need to worship God in their private than in their public
prayers, where (as we have shewed) they account no actual observance of God
at all necessary. As for the prayers enjoined them by way of penance,
these are not necessary for them, but as their punishment ; and then they
pray not, for that is an act of the soul, but this is a suffering of the outward
man. The church as (they say) it cannot judge of inward acts, so it cannot
order them to be penal. And the malefactors here being their own execu
tioners, as there is no need, so there is no fear that they will punish their
souls, but leave them untouched, unconcerned, whatever their lips, or
fingers, or beads may suffer, by that grievous penalty of praying. But it
were well if God did not suffer more by such abuse of his name and wor
ship, than those malefactors, who count it a suffering to do anything like his
service. And it sounds not well that prayer must pass for a punish
ment. It is, as Damascene defines it, and they after him, the ascent of the
mind unto God.3 Now, is the approach of the soul to God a punishment ?
One would think the devils should think better of it ; for the misery of hell
1 Nullum esse de hac re prseceptum etiam ecclesiasticum vel sub veniali. — Medina dt
Oral. q. x-, in Suar de Orat. 1. iii. c. vi. n. vii. Solum tradidit Christus formam, non
•vero dedit prscceptum obligans ad exercitium, n. v.
2 Consuetude recepta est ratione devotionis, non obligations — si base nunquam
recitet, magnum indicium est, ipsum non recte vivere, etiamsi omissio ilia speciale
peccatum non sit — Idem- ibid.
3 Oratio in genere sumpta est ascensus mentis ad Deuin, et hoc essentialiter includit.
— Idem, ibid c. iv. n. iv.
46 REAL WORSHIP OF GOD [CHAP. I.
is distance from God, without hopes of having access to him. But they can
solve the difficulty well enough, for they mean not to do any such thing as
praying in the case, but only to suffer some thing which they call so. Their
care and pains is about their beads, not their souls ; if they keep but count,
and bring in the full tale which the confessor enjoins ; though in as many
crowns and rosaries as there are Ave Maries in each ten thousand times
over, they have not one thought of God, nor the least motion of mind or
heart towards him ; yet they give full satisfaction, and undergo all they were
adjudged to.
In their voluntary prayers there is less worship required than the other,
if there can be less than none. For when they need not use such prayers
unless they please, they may do it as they list;1 it being no duty enjoined,
the manner of the performance is arbitrary, and wholly at discretion. Hence
those who think something (of some sort) of attention requisite in commanded
prayers, count none at all necessary in these ; no, not that which is super
ficial, not so little of that as they call virtual. So that, if herein they mind
nothing at all, wherein worshippers at prayer are concerned, not so little as
the bare words ; yet they acquit themselves well enough, yea, if this neglect
of all be wilful,2 and the mind not only run of its own accord, but be sent
away and employed about something else on set purpose, it will be at worst
a slight fault.
Sect. 12. In this fashion they would have us suppose that God may be
worshipped, when there is neither inward nor outward observance of him.
Inward he hath none, when the mind is departed from him, and the heart
with it. Outward he hath none, unless merely in show, when the mind
directs it not to, and designs it not for him ; which is never done, when he
is not minded. In fine, by the doctrine of the Romanists (to say nothing
of the idolatry or superstition of their service), it is unnecessary that God
should have any real worship, either public or private ; unless God can be
said to be truly worshipped, without the love or fear of God, without acts
of wisdom or affection, without reverence or devotion, without sincere or
honest intentions ; or with designs of wickedness ; without knowing what
they do, or heeding what they are about ; without mind or heart, yea, or
body either, unless in mere show ; this is apparent by the premises. The
people (as they think) worship God well enough at this rate ; their leaders"
teach them no more is needful ; their church, by confining their service to
an unknown tongue, makes it necessary for their divines thus to teach, and
unavoidable for the people to worship, no otherwise. Now, what a church is
this, or of what religion, that makes the real worship of God, and of Jesus
Christ, to be needless, and takes an effectual course that he shall have none ?
Let those who are of their communion, or tempted to it, consider it seriously,
and in the fear of God. Is it the way to salvation to be without religion ?
Is there any religion, indeed, where it is made needless to worship God
really, when worship is as essential to religion as a soul is to a man ? They
may, by joining with them, greaten a party, and promote the interest of a
faction, which carries on other designs under religious pretences, without
regard of God, as to his worship and honour, or to the souls of men, as to
their happiness, and the true way to it ; but if they follow the conduct of
1 Orationes voluntarise — cum penitus omitti possent, consequiturquod evagatio mentis
tollens attentionem non inducit peccatum mortale. — Graf. part. i. 1. ii. c. li. n. xi.
2 Ubi autem libere et citra obligationem oratur, sola est culpa venialis indecenter
orare : quare distraccio etiam meditata, nisi contemptio adsit, nunquam erit mortalis.
— Soto da Just. 1. x. q. v. art. v-, in sin ; Graff, p. 1, 1. ii. c. li. n. xi. ; Gabriel, ibi. Angel.
v. hor. n. xxvii. ; Bonacin. de diviu. offic. disp. i. q. Hi. p. 2, sect. ii. n. vii., ibi. Maldarur
et alii.
CHAP. II.] NOT NECESSARY IN THE CHURCH OF ROME. 47
the Roman doctrine, and worship God no otherwise than these would have
them ; they may be of the Roman profession, and yet of no religion. If a
man have a mind to trouble himself with none of the realities of Christian
ity, and yet to pass for religious enough, in the opinion of so much of the
world as is papal, and will hang his soul upon so common reputation, popery
is contrived to allure and gratify him ; and he may safely venture on it, if
damnation be not dangerous, or if he can escape it by an opinion or show of
worshipping God, and being religious without morality.
CHAPTER II.
Christian knowledge is not necessary for Romaiiists by their doctrine.
Sect. 1. Knowledge is the foundation of almost all that is saving: of
faith, holiness, obedience, worship. It is the groundwork, without which
scarce a stone can be laid in the whole structure of salvation. No saving
faith without it, Rom. x. 14. There can be no love to, or hope in, an un
known object. There can be no fear, no desire of what we know not. There
can be no true worship of God, unless that of the Samaritans was such,
' who worshipped they knew not what.' There can be no obedience with
out knowing whom, what, why, and for what end we obey. In brief, without
knowledge there is no eternal life, John xvii. 3; nothing but ruin and
eternal destruction, Hosea iv. 6, 2 Thes. i.
Yet for all this, popery decries knowledge, as that which is unnecessary
for the people, and extols the want of it, as that which is essential to their
faith (Bellarmino saith, faith is better denned by ignorance) j1 as that
which is the mother of their devotion ; (so others declare it), as that which
is the excellency of their obedience ; none comparable to that which they call
blind obedience, as Cardinal Cusanus tells us.2
^ It Suffice th the people to know that their church hath knowledge; and
their sight is good enough, in that their teachers have eyes ; so one of their
authors : In matters of faith, the people ought not to see with their own
eyes, but the eyes of their superiors.3 They need not know what they pray
for, nor what they are to believe, nor what they are to do.
1. They need not know what they are to pray for, or to whom, or whe
ther they pray or not ; all is muffled up in an unknown language, and they
are to venture at they know not what, nor how, nor whither. No wonder if
they direct the Lord's prayer to saints, male or female ;4 and say Our Father
to the virgin mother, and, in like manner, direct Ave Maries to Christ, as if
they took him to be a woman, or to be with child (and with himself too), to
be the fruit of his own womb ; or to be his own mother, which the words so
applied signify. This ignorance is the dam of such devotion, such as is both
horrid and blasphemous to the highest degree of horror ; and yet their great
clerks will countenance it. The wisdom of their church hath thought it fit,
that they should not be so wise as to understand what they do, when they
are serving God./ The Council of Trent fulminates a curse against those
1 Per hoc fides distingnitur contra scientiam, et mclius per ignorantiam quam per
notitiam definitur, 1. i. de justif. c. vii. p. 706, sect, judicium.
2 Consummate et perfectissima obedientia. — Infra.
3 Laicos, ad dogmata fidei quod attinet, non propriis sed prselatorum suorum oculis,
videre oportet.
4 Vid. Navar. de Oral. c. x. n. xxxvi., et c. xviii. n. xxxii. ; Spotsw. Hist. 1. ii. p. 92
Molanus Theol. pract. tr. iii. c. ix. n. vi.
VOL. III. R
48 CHRISTIAN KNOWLEDGE, [CHAP. II.
who hold that the mass ought to be celebrated in a known tongue ; that is,
they curse those who approve not that mode of service, which the apostle
condemns as barbarous, 1 Cor. xiv., such as is not fit for God or man ; they
curse those who will not offer a blind sacrifice, or blindfolded.1 As if one under
the law ought not to have seen whether that which he offered were a hog or a
sheep ; whether he sacrificed a lamb, or cut off a dog's neck; whether he pre
sented an oblation, or offered swine's blood. They think not only the people,
but even the clergy unconcerned, to know what they say when they speak
unto God. The clergy (saith Jacobus de Grafnis), or the laity, when they
are at divine service, if they understand not what they say, they sin not.2///
It is so far from being their duty to serve God as Christians, that they need
not act as men in his service. If the words be but said, though with no
more understanding than magpies are taught to sound them, it is as reason
able service as their church requires ; what God requires of them is no mat
ter.3 They expect not that any should understand their service but expert
divines, as Soto tells us.4 Now it is a very small part of their clergy that
pretends to be divines, and a small part of those few that are expert therein ;
it is an attainment which most of their bishops fall short of. Their common
priests are sufficiently qualified with the art of reading, nor need they be
masters of that neither ; the mass-book is almost taught to read itself. For
in the missals established by Pius the Fifth, and recognised by Clement the
Eighth, every syllable is diversely marked, whether it is to be sounded long
or short. What do we speak of clergy or priests ? It is not necessary for
their popes to be able to understand, or to read their common prayers ; them
selves spare not to divulge this. It is manifest, saith Alphonsus a Castro,
that many popes are so illiterate, that they are utterly ignorant of the gram
mar.5 It seems he may be universal pastor, and the teacher of the whole
world, who hath not learned his grammar ; and the infallible guide of all
mortals, who understands not his own language, wherein the articles of faith,
their laws, ceremonies, and church service is delivered. And is it not very
much that two things so different as ignorance and infallibility, should have
the good hap to meet together in the same person ?
Sect. 2. Secondly, they need not know what they are to believe ; they tell
us they are obliged, under pain of damnation, to believe whatever the visible
church of Christ proposeth, as revealed by almighty God. Now, their church
proposeth for points of faith so revealed, not only what they have in Scrip
ture, but what they have by tradition, or by the custom of the church in
former ages, or by the consent of the fathers, or by the decrees of councils,
or by the determination of popes, ex cathedra, whereby points of faith become
infinitely numerous, beyond all account which the learned amongst them can
give, either to satisfy themselves or others ; yet all must be believed, and
that under pain of damnation, whenas it is but a very small part of them
that can be commonly known. The articles of the creed called the apostles',
1 Omnis sermo qui non intelligitur barbarus judicatur. — Jerom. in 1 Cor. xiv.
In Navar de horis. — Canon, cap. xiii. n. iv. They are directed to address themselves
to God or the virgin Mary thus : Grant, O Lord, or Lady, what I ask, though I know
not what.
2 Cleriei aut laici qui divinis intersunt, si non intelligunt quso dicunt, non peccant,
1. ii. c. li. n. xii. p. 291.
3 Quid hoc sit intelligrere debemus uti humana ratione, non quasi avium voce
cantemus. Nam et meruli, psittaci et corvi et picse et hujusmodi volucrcs, ssope ab
hominibus docentur sonare quod nesciunt, bcienter autem cantare non avi sed hoinini,
divina voluntate concessum est. — Augustin, in Ps. xviii. exposit. secunda, p. 103, t. viii.
4 Supra, 1. x. q. v. art. v.
5 Cum constet plures papas adeo illiterates esse ut grammaticam penitus ignorent,
1. i. advers. Hacres. cap. iv. ed. Paris, 1534.
CHAP. II.] HOW NEEDLESS IN THE ROMAN CHUBCH. 49
are not the hundredth part of those points that must be believed by all that
will not be damned ; and yet they generally conclude that it is not necessary
for the people to know all of those few articles. How to believe the rest,
and it may be five hundred times more, which they know nothing of, nor
ever once came into their thoughts, they must make what shift they can.
However, they need not know all the articles of the small creed, as the
chief of them teach. Not all, saith Aquinas,1 but what is sufficient to direct
to the last end ; not all, saith Scotus,2 but the gross things, as that Christ
was born and suffered, and others belonging to redemption ; not all, saith
Sylvester,3 and many with him, but those particularly for which the church
hath public solemnities ; not all, saith Bonaventure,4 but those which we have
notice of by the church solemnities, or acts of the priests, and these in him
are four, that of the nativity, passion, resurrection, and remission of sins,
to which he adds another, which the sign of the cross teacheth, and wherein
Angelas follows him ;5 so that the half and more needs not to be known, for
they reckon fourteen in all.
Others there are who require not this little, nor think it needful to know
these articles more than implicitly, that is, without understanding them ; so
G-ulielmus Parisiensis, and Altissiodorensis 6 in Bannez. Summa Rosellae,
after others,7 holds it enough for the simple, and perhaps all discerning
people, to believe that God is- the rewarder of the good, and punisher of the
evil. A compendious creed, truly, and that which will never trouble the
conscience of a Turk or a heathen ; the knowledge and faith of a barbarous
infidel is enough, it seems, to make a papal Christian. Accordingly, others
teach, that such as are educated amongst catholics, and are ignorant of the
Trinity, are excused from the explicit knowledge thereof, especially if they
want a teacher. So Bartholomew, Medina, and Immanuel say, who gives
this reason for it : We cannot say that an infinite number of Christians,
otherwise good people, do perish, that scarce know anything aright of the
mystery of the Trinity and incarnation ; yea, judge perversely of these points
if you ask them.8 And yet, without the knowledge of the incarnation of
Christ, there is no knowledge of the creed or of the gospel. Sancta Clara
is of the same mind too, and quotes others for it.9
1 Nee tamen necesse est cuilibet explicite credere omnes articulos fidei, sed quantum
sufficit ad dirigendum in ultimum finem, dist. xxv. q. ii. art. i., vid. Sylvest. v. fides.
2 Maxima ad ilia quse sunt grossa ad capiendum, sicut quod Christus natus est et
passus, et alia quse pertinent ad redemptionem. — Vid. Sta. Clara, probl. xv. p. 94.
3 Ut quse solemnizantur in ecclesia quantum ad omnes catholicos, v. fides, n. vi.
4 Quas cognoscere potest ex ipsis solemnitatibus, quas ecclesia celebrat, et actibus
sacerdotum, iii. dist. xxv. n. xxvi.
5 De imitate et Trinitate quam ex signatione noscere possunt, cum dicunt in nomine
Patris et Filii, &c. item de nativitate, passione et resurrectione quse festa prsedicant:
et remissione peccatorum quam ex actu presbyterorum noscere possunt. — Sum. v.
fides, n. vii.
6 If a man were demanded whether Christ were born of the Virgin, and whether
there were one God and three persons, he might sufficiently answer, I know not; but
I believe as the church holds. — Bann. in xxii. q. ii. art. viii. sect, dubitatur.
7 Dicens quod simplicibus, et forte omnibus laicis discernentibus et adultis, sufficit
credere Deum esse prsemiatorem omnium bonorum, et malorum omnium punitorem.
Alios autem articulos sufficit credere implicite, credendo scil. verum quicquid ecclesia
catholica docet. — Post. die. 1. i. in Sylv. v. fides n. vi.
Baptista Trovamala herein followed Peter Casuille, and says this is ' fidei mensura ad
quam quilibet tenetur, et quse sufficit simplicibus et forte omnibus laicis.' — Sum. Rosel.
v. fides, n. i.
8 Quid enim dicemus ne perire infinitam Christianorum, alioquin bonorum, multitu-
dinem, qui de mysterio etiam Trinitatis, et incarnationis, vix quidquam norunt recte,
immo perverse sentiunt, si interrogas? — v. fides, n. 1. Ita Ferr. Medina, 1. c. xiv. sect. ii.
9 Deus, natura, gratia.— Problem, xv.
50 CHRISTIAN KNOWLEDGE, [CHAP. II.
So that by this doctrine a man needs not know the persons in the God
head, nor the incarnation of Christ, upon which his birth, life, death,
resurrection, and intercession depends, which are the sum of the gospel ;
yea, he may not only be ignorant of these truths, the knowledge of which,
if of any, is necessary to salvation, but he may have false and perverse
apprehensions of them, and yet be secure from perishing. According to
Soto and Medina,1 he that is ignorant of the incarnation and Trinity, because
he was educated in the mountains, without a preacher to instruct him, will
be saved if he die in grace, which they suppose he. may have without know
ledge, for an implicit faith, that is, without knowledge, will then serve his
turn. Secundum doctores nobiles, as noble doctors conclude, saith Lopez,
so that they may have eternal life without knowing the true God, or Jesus
Christ whom he hath sent. Ignorance hereof will be invincible, that is, both
inculpable in itself, and sufficient to justify the criminal issues of it, if they
want a teacher, that is, not only if it be not possible, but if it be difficult or
inconvenient to have one.2
The cardinals of the Inquisition at Rome3 will have such confessors allowed,
who hold that persons are capable of absolution, and so supposed to be in a
state of salvation, how palpable soever their ignorance might be of the mys
teries of faith ; nay, though out of pure negligence they know nothing of
the mystery of the blessed Trinity, or of the incarnation of our Lord Jesus
Christ. Medina teacheth, that if one when he is dying acknowledge that he
hath been very negligent to learn Christian doctrine, and would not hear it,
and thereby wants the knowledge of the mystery of the incarnation and
Trinity, and the articles of faith, yet to deny him absolution would be impious :
so Lopez reports him,4 and himself says,5 such an one is to be absolved.
Here is encouragement, more than enough, to live and die in gross ignorance,
and those who have a mind to continue without the knowledge of God under
the name of men, or of Christ, under the profession of Christians, have a
general warranty by their doctrine to do it.
For the former sort of their divines, who seem to require a knowledge of
some articles, do indeed make no more knowledge necessary than those who
require it not. For when they explain themselves, commonly such a know
ing is sufficient, as is without understanding, a dark conceit, that such things
there be, though they apprehend not at all what they are. Such mysterious
subtilties their doctors are pleased with, as they have a sort of faith without
knowledge, or any thought of what they believe ; so a knowledge without
understanding.
Scotus6 thinks they have sufficient knowledge of the Trinity, three persons
and one nature, who can neither apprehend what a person or a nature is.
1 In 4 sentent., Sum. fol. Ixxv. p. 2, quando quis lahorat ignorantia invincibjli fidei .
explicit* incarnationis et Trinitatis, quia cum esset educatus in montibus, earuit prse-
dicatore ipsum de ipsa instruente secundum veram serrtentiam, cum sola fide implicita,
hoc est sine explicita, salvabitnr, si moriatur in gratia, ad quam assequendam secundum
Doctores nobiles sic ignorant! explicitam satis est cum-cseteris requisitis fides implicita.
— Lopez, c. vii. p. 45.
2 Vid. Sylv. ignorantia. n. 5 et. v. impossib. Impossible dicitur, 1, quod simpliciter
fieri non potest; 2, quod fieri potest sed cum difficultate. Juridice dicitur, 1, quod non
potest fieri juste; 2, quod non potest fieri commode.
3 Addit. to provincial Letters, p. 100, &c., c. ii. n. xvii.
4 Instruct, c. vii. p. 45.
5 P. 50, Talis est absolvendus.
6 Qui non possit concipere quid est natura et quid persona, non est neccsse quod
habeat actum explicitum, de articulo pertincnte ad essentise, et personarum Trinitatem
.distincte, sicunt habent clerici literati, sed sufficit talibus credere, sictu ecclesia, credit!
^Vid. Sta. Cla. ibid.
CHAP. II.] HOW NEEDLESS IN THE ROMAN CHURCH. 51
Accordingly, Bonaventure saith,1 the people may know the Trinity by cross
ing themselves, since they do it in the name of the Father, &c. ; and by the
festivals, they may know the rest which ia necessary to be understood. And
when it is argued, that there are few, but such as are expert in divinity, who
know how to distinguish and number the articles of the creed ; and therefore,
if all were bound to know them distinctly and explicitly, id est, to know
what they mean, few or none would be saved, which is an extreme cruel
saying ; he in his answer grants it all.2
Bellarmine3 seems to make some knowledge of the articles of the creed
necessary, but what it is he signifies elsewhere, when he tells us that experi
ence witnesseth that the greatest part of the faithful, and in a manner all the
country people, are so far from understanding the mystery of the Trinity, and
the incarnation, and other such points necessary to salvation, that they scarce
apprehend anything besides the mere sound of the words, and yet are de
servedly counted believers.
So cardinal Tolet requires in those that are to be absolved, a kind of ac
quaintance with some prime articles of faith, but signifies it will be sufficient
if, hearing them rehearsed,4 they can tell us which is an article, and which
not ; and this they may do by the sound, though they understand nothing of
the sense.5 De Graffiis is confident, that a confessor may make an ignorant
person understand all that is necessary to salvation by making the sign of
the cross. And Angelus, who would have three or four articles of the creed
to be known, yet concludes, if one can answer this or that article decently,6
Quod sic, it is so; it will be sufficient for him, though he know not the
creed.
Sylvester pretends to make more knowledge requisite than Rosella, but
yet he determines 7 that mere want of knowledge is no sin ; that it is not a
sin to be ignorant of what he ought to know, but upon the account of negli
gence ; that negligence to know things necessary to salvation may be a mortal
sin sometimes, but when, it is hard to tell, yea, impossible. So that here is
encouragement enough to continue carelessly in ignorance of things necessary
to salvation, and to neglect saving knowledge ; for when this is a mortal sin,
no man can tell, and a venial fault no man needs avoid. In short, they
not only justify simple ignorance, how gross soever, but that which has a
worse character, ignorantia pravce dispositionis : and count it no crime, not
1 Possunt nosse ex ipso actu consignation's, cotisignant enim in nomine Patris, &c.
Cognoscere possent ex ipsis solemnitatibus. — Ibid. n. xxvi.
2 Ibid. n. xxvii.
3 Et sane ita essc, experientia testatur, cum maxima pars fidelium, vel propter S3ta-
tcm puerilem, vel propter sexum muliebrem, vel propter ingenii habitudinem, vel propter
irnperitiam literarum, et scientiarum, quales sunt pene omnes rustici, non solum non
intelligunt mysteria Trinitatis, et incarnationis, et similia necessaria ad salutem, sed
vix quidquam animo concipiant, prseter sonum verborum ; et tamen inter fideles merito
numerantur. — De justif. 1. i. c. vii. p. 705.
* Sciat respondere esse mandatum vel articulum, quae sunt ; non autem esse, quoe non
sunt — Instruct. 1. iii c. xvii.
5 Uecis. p. 1, 1. i. c. xxiv. n. iii. rid. infra.
6 Idem possit dici de aliquo qui nescit Credo parvum, tamen si intcrrogaretur Deus
est unus ? responderet, quod sic — et sic de caeteris responderet, quod sic. Quod suffieeret
sibi, licet nesciret prsefatum Credo. — Sum. v. scientia.
7 Privatio ipsa scientise secundum se non est peccatum v. ignorant, n. 8, est peccatum
ratione negligentise — [bid. Negligentia addiscendi necessaria ad salutem, quse ali-
quando est mortale, licet hoc judicare sit difficile. — v. Acedia, n. iii. Non potest
sermone determinari. — v. Prcudicat, n. vii. supra.
Ipsamet ignorantia vincibilis non est formaliter peccatum nee commissionis, nee
omissionis, &c. — Bonacina, de peccat. d. ii. q. viii. p. 3, n. xxxi. After Corduba and
many others.
52 CHRISTIAN KNOWLEDGE, [CHAP. II.
only to want the knowledge of the articles of faith, but, out of ignorance, to
entertain opinions contrary thereto. He that believes an heresy, saith
Navarre,1 out of simplicity or ignorance, because he thinks the church holds it,
and is ready to relinquish it when the truth shall be discovered regularly, he
sins not mortally. And with Alphonsus a Castro, no kind of heresy is a
sin, if it be out of ignorance and without pertinacy ;2 if their teachers instil
such errors into the people, and they, through ignorance, receive impressions
contrary to points of faith, and follow such guides blindfold, therein they
sin not. Yea, I say more, saith Angelus,3 Sometimes such an error may
be meritorious ; for example, one hears a famous preacher or a bishop preach
some error, and he simply believes it, with a mind to be obedient to the
faith, but ready to be reduced, for things are to be judged of by the inten
tion. But sometimes it may be a venial fault,4 as when an old woman
believes the Trinity to be one woman ; and because she thinks the church
so holds, therefore believes it.
To recite the names of those who assert that the people, through igno
rance, may safely follow their teachers in errors, would be tedious, they are
so many. For shortness, let us take Sancta Clara's word, who tells us,5 It
is now the common opinion of their schools and doctors, that people erring
with their teachers or pastors, are wholly excused from all fault ; yea, many
times by so erring materially, for this Christian obedience which they owe their
pastors, they merit. So that ignorance of points, whose belief is with them
necessary to salvation, is so far from being a sin, that it can render heresy
sinless, yea, make the entertaining of damnable errors to be a meritorious
belief.
We cannot expect that knowledge should be accounted necessary, where the
worst sort of ignorance hath such excess of honour and privilege. It is no
more necessary, nor more of it, according to their principles, necessitate prce-
cepti, by virtue of any command, than we have shewed out of their best
writers. But then the necessitas medii, needfulness as a means or way to
life, that is none at all ; for as the same author tells us, and brings us
abundant evidence of it, it is the common doctrine of their more grave divines,6
that men may now be saved ; and the more common tenet of their schools,7
that they may be justified without the explicit belief, and so without the
knowledge of Christ himself. So that those who hold the knowledge of
Christ unnecessary to salvation are many, and their most grave divines ;
those that count it unnecessary to justification, are the greatest number of
their doctors : put these both together, and there will be few left amongst
them, and these little considerable in comparison, for number or gravity,
but such as judge the knowledge of Christ needless to bring men into a saving
1 Idem ibid. n. ix. Si prae simplicitate aut ignorantia id credit, quia sibi videtur
ecclesia ita tenere, et est paratus errorem deponere quandocunque veritatem fuerit
edoctus — nee peccat mortaliter regulariter 1. xi. n. xxii. p. 141.
1 Lib. i. advers. Hares, c. ix.
3 Immo plus dico, quod aliquando talis error possit esse meritorius, ut puta, aliquis
audit aliquem prsedicatorem famosum, vel episcopum prsedicasse aliquem errorem, ct
simplex ciedit animo obediendi fidei, paratus tamen corrigi. Nam ex intentione opera
judicantur cum voluntate. — De sent, excom. sum. Angel, v. fides, n. vi.
4 Aliquando cum peccato veniali, ut puta, vetula credit Trinitatem esse unam faemi-
nam : et quoniam credit ecclesiam sic tenere, sic credit. — Id. ibid.
5 Et videtur hodie communis sententia scholarum et doctorum, quod laici errantes
cum suis doctoribus aut pastoribus omnino ob omni culpa cxcusentur, immo multoties
sic materialiter errando, ob actum obedientise, quam pastoribus suis debent, merentur
Problem, xv. p. 99.
6 Putem plane hanc esse sententiam doctoris, et communem. — Ibid. p. 90.
7 Et hsec est communior in scholis. — Ibid. p. 89.
CHAP. II.] HOW NEEDLESS IN THE ROMAN CHURCH. 53
state ; for this, it will not be needful to be Christians, unless any can ba
Christians without the actual belief or knowledge of Christ.
Sect. 3. Thirdly, They need not know what they ought to do ; they may
be, without sin, ignorant of what the LordTiath made their duty. Adrian,
Corduba, Herrera, determine, and it is the more common and received
opinion, that men may be inculpably ignorant of the law of nature and the
ten commandments, as Sancta Clara informs us.1 But, then, since they
need not know the rule, what have they to follow ? Why, the direction of
their teachers ; and these they must follow blindfold, right or wrong. It is
one of the qualifications required in the obedience of others, but especially
of the religious, which they would have us think to be best of all, that it be
blind ;2 nor should fear of going wrong move them to open or use their own
eyes, for if they do wander out of the way of God after such guides, yet they
are right, and do their duty. Those who managed the conference3 for the
Komanists at Ratisbon, anno 1601, maintained that the people are so sub
jected to the government of their teachers, that if they err, the people may
and ought to err with them. And they are not only excused from all faults,
when they thus wander with their teachers, but their obedience to their
pastors herein is many times meritorious. This is the judgment, not only
of Valentia, Angles. Vasquez, but the common determination of their schools
in Sancta Clara.3 /It seems a man may deserve eternal life by leaving the
way to it, and may come to heaven meritoriously by wandering from it.
What a strange thing is it, that they will not let their catholics be certain of
salvation, since they cannot miss it, no, not by going out of the way that
leads to it ! When they follow their guide into the ditch, yet they are safe ;
but that is a small matter : by being willing to be led by such as see not, or
mind not the way, they merit, and spring up to heaven marvellously, even
when they are falling from a precipice, and tumbling headlong after their
leaders.
The same author tells us4 that some doctors ascribe so much to the in
struction of pastors, who have care of the flock, that if they should teach that
now and then God would have them to hate him, a simple parishioner is bound
to believe them. All think not fit to give so broad instances ; but whether
all have not warrant to do it by their common tenet, let others judge./
However, if the people (content tb trust, and not to see, what so much
concerns them) suffer themselves to be deceived, they sin not, their ignorance
will save them harmless.5 And what would any impostor desire more than
to have those whom he hath a mind to abuse to the uttermost, possessed
with such a confidence, that however they be deluded, it will not hurt them ?
Now what an admirable expedient is ignorance for the children of this king
dom, when by virtue of it the leaders may carry the people whither they
list without suspicion, the people may follow in the dark without danger !
No wonder if ignorance be nourished in them by all means, when they are
not concerned to know whether that which they are led to be good or evil,
1 Commnnior tamen et recepta sententia post Adrianum, et est nostri Cordubse et
Herrerae et aliorum communiter, quod potest dari ignorantia invincibilis respectu legis
naturae et decalogi. — Probl. xvi. initio.
2 Obedientiam caecam, promptam, fortem, esse par est, de his conditionibus in obe-
dientia religiosa prassertim requisitis bene. — P. L. Victorel. ibid. ad. 1. viii. c. xiv.
p. 11, 8.
3 Hungerus, Velserus, Hannemannus, Oretzerus, Tannerus.
4 Vid. supra.
5 Immo aliqui doctores tantum tribuunt instruction! pastorura, quibus incutnbit cura
oviura, quod si docerent hie et nunc, Deum velle odio haberi, quod teneatur parochianus
rudts eis credere. — Ibid. Probl. xv. p. 97.
54 CHRISTIAN KNOWLEDGE, [CHAP. II.
just or unjust, against God, or for him ; whatever it be, they ought to obey
at a venture. They need not so much as know whether their leaders have
power to require what they enjoin.1
If they be in doubt whether that they are led to be against the law, yet
on they must go, for they all agree here to drive them. Secundum omnes,2
saith Sylvester, if he doubt of this, whether it be against the command of
God, yet he is bound to obey, he may venture safely, It seems that is no
danger which the apostle speaks of, ' He that doubteth is damned,' Rom.
xiv. 23. They allege3 an express text for this in their law, which will carry
it against the apostle.
And as that evil which God forbids may be done by him that doubts lest
God hath condemned it, so4 that good which he hath enjoined (if salvation
can be had without it) may be neglected when superiors will have it so ;
their canonical text saith it,5 which must be regarded whatever becomes of that
other, ' Whether it be better to obey God or men, judge you,' Acts iv. 19.
Yea, if the}7 be past doubt, that what is required is against God, if they
think, if they believe it to be against his command, yet if they believe it but
upon weak grounds,6 yea, or if upon probable grounds (if they be not more
certain thereof than they ought to be of their salvation), they are to suppress
their own judgment, and will be excused for the goodness of such obedience,
i. e. for obeying men rather than God, and that against their own judgment.
Such art is used to persuade the people, that they need see nothing they
are to do further than their leaders would have them ; if they doubt or if
they believe, if their eyes be opening or if they be opened, they must shut
them close, and obey men blindly, without discerning what God forbids or
requires. And it is not for nothing that they deprive them of their eyes, for
thus they can make them grind. Such ignorance is the way to have them
in more subjection, and that they account the most perfect obedience, which
is next to brutish, without knowledge, and without judgment ; that they need
not have, and this they must not use. A judgment of discretion must by no
means be left the people, that is a point they would maintain against us ; but
as to their own followers, they put it out of question beforehand, for by
keeping them without knowledge, they leave them no judgment, but such as
1 Non oportet quod sciat id ab eo juberi posse. — Nov. 1. xxiii. n. xxxvii.
Affirmant in omni dubio parendum esse prseposito. Bonavent. Paludan. Sylvest.
Angelus, Sotus in Vasquez, in 1, 2 torn. i. disp. Ixvi. 1. ix.
2 Secundum omnes si est de hoc dubius (illud esse contra legem Dei) — tenetur obedire.
— Sylvest. v. consc. n. iii. Et generaliter ubi est dubius an debeat obedire necne, tenetur
obedire. — Idem. v. relig. vi. n. vi. Quid si prselatus praecipiat aliquid quod conscientia
subditi dictat esse contra legem Dei ? Kesp. secundum Bonaventuram quod tenetur earn
deponere, nisi clarum sit illud fore contra legem Dei. — Sum. Angel, v. Conscient. n. ii.
Quid debct facere inferior, quando dubius est, an quod ei prfficipitur est peccatum ? dico
debet obedire. Ita tenet Sylvest. et habetur hoc expresse.
3 xxiii. q. 1. Can. quid culpatur ubi statuitur, cum non est certum, superiorum
factum esse malum, esse obediendum : in dubiis enim debet inferior credere superiori.
• — Tolet. Instr. 1. viii. c. xv.
4 Immo aliquando etiam bonum, sine quo potest esse salus, propter obedientiam
debet omitti. — Sylv. v. obedient, n. 2.
8 11. q 8. quid ergo. ibid.
6 Si vero opinatur, ita quod nescit, nee dubitat, sed credit, distinguendum est : quia
si credit ex levibus, tenetur tale judicium depouere, &c., et obedire : et similiter si
credit probabiliter, et excusatur propter obedientiae bonum. — Sylvest. v. consc. n. 3.
Si non scit pro certo sed ex levi et temeraria credulitate, tune ad consilium sui
prselati, deponat. Si vero habeat credulitatem probabilem et discretam, quamvfs non
rnanifestam et evidentem : tune propter obedientiam, faciat quod sibi prsecipitur,
quoniam tenetur in tali dubio, et propter bonum obedieutise excusatur. — Sum. Angel.
\. consc. n. 2.
CHAP. II.] HOW NEEDLESS IN THE ROMAN CHURCH. 55
one may pass on colours in the dark. Ribera expresseth tbeir sense signi
ficantly,1 All who are to obey, especially religious persons, ought to have no
head of their own, i.e. they are to obey as if they were without eyes or
brains. So he explains th^s worthy expression, non suo sed rectoris sui con-
silio dud. Let me but add the pregnant words of Cardinal Cusanus, which
comprise all that I charge them with in this particular,2 No man (saith he)
can be deceived by an ill pastor ; if thou say, Lord, I have obeyed thee in
him whom thou hast set over me, this will be sufficient for thy salvation ; for
thou by obedience paid to a teacher whom the church tolerates, cannot be
deceived, although he command what is unlawful. Wherefore the opinion
of the pastor binds thee upon thy salvation for the good of obedience, although
it be unjust ; for it belongs not to thee to take notice whether it be unlawful
or not, neither hast thou leave not to obey if it seem unlawful to thee, for
that obedience which is irrational is the most complete and most perfect
obedience, to wit, when one obeys without the use of reason, as a beast obeys
his owner. A speech fit only for the mouth of the beast and the false prophet.
The sum of their doctrine concerning ignorance is little less than this :
they need not be men as to their obedience ; they need not be Christians as
to the knowledge of Christ ; they need scarce be either as to their worship.
Sect. 4. The ground of all this is, that they judge the knowledge of the
Scriptures unnecessary, in a manner, to all sorts ; yea, count it necessary to
keep as many as they can possibly from acquaintance therewith. They are highly
concerned for this, even as much as those who have villainous designs, and
would accomplish them without observance and control, are concerned to shun
the light. They know full well the Scripture condemns popery ; we may well
say they know it, when themselves confess A that both their worship and their
doctrine is contrary and repugnant to Scripture, and allege this as the reason
why they would have as little of the Scripture, as can be, known to any.
From their own mouths we have the reason why they would never have suf
fered the Bible to be exposed in a vulgar tongue, if it could have been avoided.
The protestants' translations made that impossible, and the papists among
them, who had a mind to look into the word of God, might have made use
of these, if no other had been provided. To prevent which they were forced
to translate it, and yet their own translations (which are so strange a disguise
of Scripture) they dare not trust to the common view ; they are in the index
of forbidden books put out by Pius the Fourth, and an unpardonable sin
they make it for any to read them, but such as can procure a licence for it
from a bishop or inquisitor ; that is, none but those who, they are confident,
will not be moved by what they meet with there against popery. And yet
(as if so great restraint were too much liberty for so dangerous a thing as the
word of God), in the after edition of the index, by Clement the Eighth, he
declares that no new faculty is granted to bishops or inquisitors to grant any
licence for reading the Bible, since, by the mandate and usage of the church
of Rome, and the universal inquisition, all power of granting such licences is
1 Omnes qui parent, et prsesertim religiosi homines, debent esse sine capite, Com
ment in Amos, p. 269.
2 Nemo ciecipi potest etiam per malum prsesidentem : si dixeris, Domine, obedivi
tibi in prseposito, hoc tibi sufflciet ad salutem : tu enim per obedientiam quam facis
prseposito quern ecclesia tolerat, decipi nequis, etiamsi praeceperit injusta : quare
sententia pastoris ligat te pro tua salute propter bonum obedientiao, etiamsi injusta
fuerit : nam ad te non attinet cognoscere quod sententia sit injusta, nee conceditur
tibi ut non obedias, si tibi injusta videatur : obedientia irratioualis est consummata
obedientia et perfectissima, scilicet quando obeditur, sicut jumentum obedit domino
suo. Epist. 2 ad Bohemos et Excitat. 1. ii. et vi.
3 Consil. de stabilienda Rom. sede, p. 6.
56 CHKISTIAN KNOWLEDGE, [CHAP. II.
taken away.1 So far are they from thinking the knowledge of the Scriptures
needful for the people, that they count it heresy to affirm the Scripture ought
to be in a language which they know (how can it be less than heresy to think
that needful to be known, though it be the revelation of God, which discovers
popery to be an imposture ?). It is a sin from which they shall never be
absolved, if they read anything of the word of God in a language which they
understand, without a licence from a bishop or inquisitor, by Pius his rule ;
and no bishop or inquisitor hath any power to grant any licence, by that of
Pope Clement.
Knowledge of the Scripture is no more needful for monks than other
people ; it is equally necessary that they should be ignorant of the word of
God ; they are under the same restraint, and are no otherwise permitted to
read or buy it.2 Ignorance is proper for this kind of creature, they are for
contemplation, not for knowledge.3 It seems they may employ their heads
in contemplation of they know not what. To be sure they need neither
sacred nor any kind of literature. A monk may be illiterate (say they) they
have that privilege by their canon law, there quoted by Sylvester and others,4
and they generally make use of this indulgence ; for their clergy, six parts
of seven, need no more to be acquainted with the Scripture than the black
art. The four first orders are sufficiently accomplished, if they are able to
read5 (according to the Council of Trent) ; the two next should understand
Latin, i. e. the words, but not the matter, yet no necessity of either ; it is
not of necessity to their sacrament of order 6 that any below a bishop should
have the use of reason when he enters into orders.
s/ Yea, their priests need not have any knowledge of the Scriptures. It is no
part of their qualification ;7 nor doth their office, by the Eoman constitution,
require it; all that belongs commonly to a priest is only to say service and
to say mass ; 8 there are infinite numbers made priests merely to read mass (as
1 In indice recens edito jussu dementis 8, circa praedictam quartam regulam —
nullam per lianc impressionem et editionem de novo tribui facultatem episcopis vel
inquisitoribus, aut regularium superioribus concedendi licentiam legendi biblia in
•vulgar! lingua edita ; cum hactenus mandate et usu S. R. E. et universalis inqui-
sitionis, sublata eis fuerit facultas concedendi hujusmodi licentias in Azor. Instit.
Mor. pars. i. 1. yiii. cap. xxvi.
2 Regulares vero, non nisi facultate a preelatis suis habita ea legere aut emere pos-
sint. Index lib. prohibit, a Con. Trid. iv. regula. i. ita Pius iv. Sublata e'st regula
rium superioribus facultas concedendi licentiam. — Ita Clemen, viii. id. ibid.
3 Contemplatione magis indigent quam scientia. — Sylv. v. Clericus. ii. n. 1. Graff.
1. i. c. xv. n. 6.
4 Potest monachus esse illiteratus. ut. not. per gloss, xvi. q. i. ca. legi versic. in-
structio. Graff, ibid, facit quod legitur xvi. q. i. ubi dicit Joann. quod sufficit monacho
si sit bonus, licet sit illiteratus. — Sylvest. ibid.
5 Nam in minoribus constitutis, sufficit scire legere, et commodo pronunciare ; et
juxta Cone. Trid. Sess. xxiii. c. xi. Saltern Latinam linguam intelligere diacono, et
subdiacono sufficit intelligere quse Latine legit, licet mysteria non ita calleat, Tolet.
Inst. 1. i. c. xciii.
6 Ordines autem majores etiam presbyteratum posse conferri infantibus, est com-
munis doctrina theologorum et canonistarum, S. Tho. Bonavent, Richard, &c. — Idem.
ibid. cap. Ixi.
S. Tho. tenet et probat quod in solo Episcopatu requiritur usus rationis in susci-
piente de necessitate consecratiouis Episcopalis. — Sylv. v. ordo. iv. n. i. vid. Angel, v.
ordo. iii. n. i.
7 Ad Presbyteratum sufficit scire canones communes psenitentiales et csetera de
quibus dist. xxxviii. quse ipsis. Sylv. v. Cleric, ii. n. i. Graff. 1. i. c. xV. n. 5. An-
gelus reduces their canons to twenty (none of which have any ground in Scripture) .
— Sum. v. confes. vi. n. v.
8 Primum et secuudum officium (viz. divinum officium et missam celebrare) com
mune est omnibus, reliqua vero, quso ad praxim pertinent, nun nisi iis, quibus ex
munere particulari iucumbimt. — Tol. ibid. 1. i. c. iii.
CHAP. II.] HOW NEEDLESS IN THE ROMAN CHURCH. 57
Polydore Virgil tells us) ; r and this they may do completely, though they
cannot so much as read without a fescue, such as the missal hath ready for
every syllable.2
But if the priest have a special cure, and so be a preacher or confessor,
yet may he be both good enough without any acquaintance with the Scrip
ture ; he may preach the gospel after the Itoman mode, without knowing the
word of God ; for with them it belongs both to deacons and monks to
preach ; yet those need not understand anything of Scripture, and these
must not read it in a language they understand, without a licence.3
The priests in Scotland were accounted sufficiently qualified, who, it is
said, did think the New Testament to have been composed by Martin
Luther.4
The priests even in Italy, if they had more notice of the author, yet
scarce more acquaintance with the contents of the New Testament; they
never read it, and were much more ignorant thereof than the silly women
amongst the Taborites, as JEtneas Sylvius, afterward Pope Pius II., writes.5
Knowledge of the Scriptures was not counted necessary for their preachers,
either regular or secular.6 The chief of their regulars were the Franciscans
and Dominicans. In the rule of friar Francis, approved by several popes,
the Minorites (one sort of preaching friars) are, amongst other vices, to avoid
learning, if they were illiterate.
And those of the Dominicans (the order of friars predicant) who were
rude and illiterate, did preach notwithstanding.7
As for their other doctors or teachers, that which they are bound to know
is, the rudiments of faith (such as our children, who can scarce read, will
give an account of.8
The papacy had no doctors or divines more eminent than those of the
Sorbonne ; yet they seem little beholding to the Scripture for their divinity.
Eobert Stevens in the last age, conversing with those doctors, would be
asking in what part of the New Testament such or such a thing is written,
but had such answers returned. They had read it in Jerome, or the Decrees,
but what the New Testament was they knew not.9
For a confessor he is sufficiently qualified, according to Aquinas, Bona-
venture, and Albertus, as Sylvester collects, if he have but read and under
stand (not the Bible), but Antoninus his book entituled Defecerunt, unless
he be a mere natural or presumptuous fool ; and neither will doubt of any
thing (when he knows nothing), nor inquire of others.10 So that he may be
1 Sunt autem infiniti, qui tantum celebrandis missis, quas dicunt, operam dant, et
ejus rei causa sacerdotes sunt, perinde quasi in ea omne consistat officium — De invent.
rer. 1. iv. c. vii.
2 Sacerdos in quantum deputatus est ad officium divinum tenetur scire tantum de
Grammatica, quod sciat verba congrue proferre, et accentuare, et quod intelligat saltern
literaliter quse legit. — Graff, pars. ii. t. i. c. xi. n. xix.
3 Angel, sum. v. prsedic. Sylvest. sum. v. Diaconus, n. iii. ex Paludano. Gratian.
in Navar. c. xxvii. n. 259.
4 Hist, of Ch. of Scot. 1. ii. p. 75.
5 Pudeat Italise sacerdotes, quos ne semel quidem legisse constat novam legem :
apud Thaboritas vix mulierculam invenias, quse de novo et veteri testamento respon-
dere nescit. Comment de diet, et fact. Alfonsi regis lib. ii. Apophtheg. xvii.
6 Et non curent nescientes literas, literas discere.
7 Illi rudes et illiterati praedicabant. — Urspergens in Cent. xiii. Magd. cap. vi.
8 Si vero sacerdos est doctor, teuetur scire saltern rudimenta fidei. — Graff, decis.
pars. ii. 1. i. c. xi. n. xix.
9 Se illud apud Hieronymum aut in decretis legisse ; qxiid vero novum Testamen-
tum esset, ignorare. — Rob. Steph. Resp. ad Censur. Theol. Paris in Pra?fat.
10 Secuudum istos sufficientem credo, qui attente legit et intellexit Dcjecerunt : uisi
58 CHRISTIAN KNOWLEDGE, [CHAP. II.
a complete confessor and guide of consciences, who knows nothing of Scrip
ture, and little else, if he have but the wit to discern his own ignorance, and
a will to learn of those that are wiser, when he can meet with them. Thus
we see a Roman priest is furnished for all points of the office, common or
special, without any acquaintance with the word of God.
As to bishops, they seem to agree, that some knowledge of the Scripture
is requisite in them, and some venture to say a full and perfect knowledge
of the Old and New Testament, signified by their mitres, the two horns
whereof mystically demonstrate, that they understand the two Testamentsboth
alike. And, indeed, since their prelates, secular and regular, have honour,
power, and plenty by the papal contrivement, and hopes of more and greater
than other professions can offer, their interest ties them so fast to it, that
they may trust them (if any) with the sight of the word of God securely,
and not fear that any discovery of popish corruptions, through such a
medium, will make any impressions on them to their prejudice, or move
them to believe, or act anything against that which is so much themselves ;
there is no such danger in admitting these to some acquaintance with Scrip
ture, as others, who have no expectations from religion, but for their souls
and eternity. Nevertheless, their rules which seem to make this knowledge
necessary for bishops, are rather counsels than precepts, they are cautious,
and will not press this too much (for conscience enlightened sometimes
proves too hard for secular interest). And their prelates may be easily dis
pensed with, if they be ignorant of Scripture, or have little notice of it. It
is one of Sylvester's and Angelus's questions, whether an ignorant bishop sin
mortally, if in his ordination, being asked whether he understand the whole
Bible, he should affirm he does 91 This he so resolves after Richardus a
Sancto Victore. If the bishop be so ignorant, that he knows not in general
the commands of God, the articles of faith, what are virtues and vices, and which
the sacraments, then he so sins, he lies perniciously : leaving us to judge that
he doth not thus lie, when he solemnly affirms, that he hath as much know
ledge of the Old and New Testament as the church of Rome requires in a
bishop ; if he do but know the creed, the ten commandments, which are
virtues and vices, and which are sacraments, and have but some general
perception of these. They will not have the bishops burdened with too much
Scripture learning, since every child they confirm should have no less than
this. This may pass for perfect knowledge of the Scripture, and of an
episcopal pitch with those who count it no imperfection to be ignorant of
that which, they say,2 doth more hurt than good, for so they were wont to
blaspheme the Scriptures, or the Holy Ghost, whoseinspiration they are. The
bishop of Dunkeld3 thought he had enough of it, when he said, I thank God
I have lived well these many years, and never knew either the Old or New
Testament. I content me with my portuis and pontifical (History of Church
sit ant naturaliter stultus, ant prfesumptuosus, nt non sciat dubitare, vel nolit iiiter-
rogare. — Sylv. Sum. v. Confessor, iii. n. ii. vid. Tol. ibid. 1. iii. c. xv.
That which a Confessor is to know is, which sins are mortal, which venial. Now
this they cannot learn from Scripture, as themselves go near to acknowledge (Valent.
torn. ii. disp. vi. q. xviii.), and so no need of Scripture for them. Vide Angel, sum.
v. confess, iv. n. iii. ; Sylvest. ibid.
1 Utrum peccet mortaliter Episcopus ignorans respondendo in ordinatione sua cum
interrogator utrum sciat novum et vetus Testamentum ; quod scit. Resp. secundum
Rich, quod sic. si est ita ignarus quod nesciat in generali, mandata Dei, articulos fidei,
virtutes et vitia, etiam sacramenta, quoiiiam tune mentitur pernitiose. — Angel, sum.
v episc. n. xxvi. ; Sylv. ibid. n. v.
2 In indice lib. prohibit. Regul. iv. Pii. iv.
3 Putant peccatum esse si scripturas legerint, et in lege Domini meditabundos, quasi
CHAP. II.] HOW NEEDLESS IN THE ROMAN CHUECH. 59
of Scotland, lib. ii. p. 66). The bishops in other countries thought them
selves bound in conscience to be as ignorant of the Scriptures, when they
counted it a sin to read them.
Yea, he that wants a sufficiency of this knowledge, though so very little
or nothing be sufficient, may be dispensed with upon the account of some
other quality. As for example, charity, they say, will make up want of
knowledge in those who have not sufficient to make them capable of any
place or dignity amongst them.1 Yea, they may be dispensed with, though
they have no better qualities than in Gerson's time, when he tells us, there
were none anywhere that were good, or approveable for doctrine or practice,
but all chosen were both carnal persons, and ignorant of spiritual things.2
So he in the fifteenth age ; and about the same time Clemangis says there
were scarce any advanced to the pontifical dignity, who had so much as
superficially either read, or heard, or learned the Scriptures ; or who had
ever touched anything of the Bible, except the cover. ' Quotusquisque hodie
est ad pontificale culmen evectus qui sacras vel perfunctorie literas legerit,
audierit, didicerit ; imo qui sacrum codicem nisi tegumento tenus unquam
attigerit.' — De corrupt. Eccl. Statu.
In the age after, wherein the Council of Trent was held, we have (in
Papyrius Masson de Episc. Urbis) the character of the Roman prelates, by
Pasquil begging the next cardinal's cap, as being more capable thereof than
the bishops then created.
Si imbelle sum atque rude marmor,
Complures quoque episcopos creari
Ipso me mage Saxeos videbis.
And the same age, in the Council of Trent, where (as they boast) was the
flower of all the Roman prelates in Europe, very few of the bishops had
knowledge in theology,3 as father Paul tells us, yet these had only decisive
garrulos inutilesque contemnunt. Espencaeus in 1 Tim. digress. 1. ii. c. ii. p. 180, et
in Tit. c. i. p. 486. Edit. Paris an. 1619.
1 Magnitude charitatis supplet imperfectum scientisc. — Sylvest. sum. v. ; Cleric, ii.
u. i.
2 Nullibi episcopos bonos et opere et doetrina prseditos eligi ; sed homines carnales
et spiritualium ignaros. Gerson declar. defect. Eccles.
3 The bishops, amongst whom very few had knowledge in theology. Hist. Counc.
Trent, lib. ii. p. 179. It is not strange they had no skill therein, for the Italian pre~
lates, who carried all in that council, being many more than two to one, neither studied
nor read the Scriptures, lest the word of God should seduce them from popery ; nor
was divinity their study, but the civil and canon law, as one of them informed Espen-
caeus. Memini Episcopum Italum nobilem, nee vero imperitum, mihi dicere, center-
raneos suos a studio theologico deterreri, et quodammodo abhorrere, ne sic fiant
heretici, quasi vero hsereses ex scripturarum studio nascantur. — Quam igitur artem
vestrates (aio) profitentur ? juris (ait) utriusque, sed in primis canonici. — In Tit. cap. i
p. 486.
Dudithius, an eminent bishop in that convention, calls the prelates who prevailed
there, indoctos et stolidos, sed tamen impudentia et audacia utiles. — Epist. ad Max. ii.
Yea, the whole Sorbonne determine that itis not requisite to inquire concerning those
who sit in council, utrum sint docti et utrum habeant scientiam sacrarum literarum.
In Juel. Epist. de cone. Trid. sect. 22.
Duarenus, who writ while that council was sitting, lets us understand how ignorant
all their bishops then (few only excepted) were of the Scriptures, not only in Italy,
but other countries. Hoc seculo episcopatus et sacerdotia indoctissimis hominibus,
et a religione alienis, deferri solent ; hodie episcopi nostri (paucis exceptis) sacrarum
literarum scientia cseteris ex populo longe inferiores sunt. — De sac. Eccles. uiinist.
et Benef., lib. i. cap. xi. in sin.
Some thought it strange, that five cardinals and forty -eight bishops should so easily
define the most principal and important points of religion never decided before.
Neither was there amongst these prelates any one remarkable for learning; some of
60 CHRISTIAN KNOWLEDGE, [CHAP. II.
voices in that council, and all was concluded by plurality of their votes ;
•when far the major part understood not the matters concluded, so that the
articles of the Roman faith were voted blindfold. And yet all must be
damned who believe not these points of faith, when those who made them
so were ignorant of them, and knew not what they did when they decreed
them. Such is the Roman charity and knowledge ; so burning and shining
are their best lights, they will have all burned here, and in hell, too, for
not believing that which the council (for the greater part of it) under
stood not.
But sure, the knowledge of the pope must be transcendent, especially as
to the Scripture ; his place and office requires it, being accounted the head
of the whole church (which ought to have good eyes), and teacher of Chris
tians (as much or more than Peter was), and judge in all controversies which
concern religion, and interpreter of all difficulties in Scripture, and a more
lively oracle of God than the Scripture itself in the things of God. Yes,
say they, the pope ought to have far more knowledge than any other, being
the president of the whole Christian commonwealth,1 so de Graffiis. But,
then, he adds, as to him the presumption of the law is enough for all this,
and that presumes that all is in the cabinet of the pope's breast (as it may
well be presumed, that a skill beyond that of all physicians is in a bold
mountebank), although indeed what is quite contrary may prove true.2
Accordingly the pope may be all that they style him, without the knowledge of
a novice in the Scripture, without any such acquaintance with it, as to pre
tend to the name of a divine (though acquaintance with it be expected from
none but divines), and many that have the name have little or nothing
of the thing. The popes think not themselves concerned at all to trouble
their heads with divinity. If he be but a canonist (as Peter no doubt was),
he is the apostle's undoubted successor, though he be no more a divine than
his chair is, or can make him, and why may not the chair inspire him with
knowledge as much as holiness ?3 Pope Innocent the Tenth, in our days
(since they have been more concerned for the reputation of the Vatican
throne, than, as before, to let monsters of debauchery and ignorance ascend
it), declared that he had never studied divinity, nor was it his profession.4
Pope Clement the Eighth began to study it when he was very old, and then
not to much purpose it seems ; for he could not at last decide the question
that he had studied, how much soever their church was concerned in it.
None can understand their church prayers but expert divines, as Soto tells
us ;5 he means the matter of them indeed, but popes need not understand
them were lawyers, perhaps learned in that profession, but of little understanding in
religion ; few divines, but of less than ordinary sufficiency. — Hist, of Council of
Trent, 1. ii p. 163.
1 Papa debet habere longo majorem scientiam aliis, cum sit praspositus curise toti
Christianas reipublicae. Pro eo tamen sufficit prsesumptio juris, quoad papa prjesumi-
tur habere omiiia in scrinio pectoris. — Graff. 1. i. c. xv. n. iii.
2 Licet de facto quandoque possit contingere contrarium ; cum memoria hominis sit
labilis. id. ibid.
Quum hoc tempore nullus sit Komse, qui sacras literas didicerit, qua fronte aliquis
eorum docere audebit, quod non didicerit? — Arnulph. in Condi. Rhem.
3 The study of the laws, the canon law especially, is the nearest way (breve com
pendium) to the highest dignities in their church, even the popedom itself, scarce
anything being left for divines but curacies. Theologis nihilo pene prseter curata,
quse vocant sacerdotia, reliquo facto, as Espencams informs us in Tit. c. i. p. 486. And
the prelate or pope that hath studied the laws needs no divinity, because the law is
learning enough ; immo jurium (aiunt isti) bonus interpres theologia non eget : cur
ita ? quod in jure omnes discipline includuntur. — Idem. ibid. p. 487.
4 8. Amour, part. iii. cap. 12. 5 Castrens. ha?r. c. iv. edit. Paris, 1534.
CHAP. II.] HOW NEEDLESS IN THE ROMAN CHURCH. 61
the words neither ; for many of them do not who pass for lawful popes, and
such can neither understand the subject nor the words of the Bible, for it is
in Latin ; and, if Alphonsus deceives us not, many of them have not gone
so far as their grammar ; l yea, very many of them have been so ignorant as
they could not speak their own name in Latin. Yet such knowledge of
Scripture is enough in the Roman account for the infallible interpreter of
Scriptures, the supreme judge in all matters of faith, and the teacher of the
universe. When we are ready to wonder at this, they stop us presently by
telling us that God did make Balaam's ass speak.3
They seem to grant as much stupidity in a pope as can be imagined, but
then the miracle of making an ass speak does partly answer that objection.
Had the bishops of Rome anciently been such ignorant, dull creatures, as
many of their later popes, and yet adored at that rate, the heathens might
have had some colour for charging the Christians with worshipping an ass's
head.
As for the people, they are so far from obliging them to get knowledge,
that they either make it impossible for them to attain it, or encourage them
never to look after it. They cannot attain it but either by reading or hear
ing. They must not read the Scriptures (as before), and they cannot, or
need not, hear. If the priests be ignorant (as they are allowed to be),3 they
are not able to instruct them ; if they be able, they need not preach ; that is
sub consilio ; or the people need not hear, no, nor inquire of them in private ;
no, not those that are most ignorant. The further they are from all know
ledge, the more excusable, if they take no care nor pains about it. Sancta
Clara makes this query : * Are they not bound, at least to some diligence, to
free themselves from this ignorance ? He answers, if it be one who hath no
1 Adeoque plerique, literarum ignari sunt, ut vix sciant nomen suum Latine expri-
mere. — Ptatina in Jul. i. vid in Johana. xxiv.
2 Bosius de sign. 1. yvi. c. ix.
3 The generals of the regulars and others declared to the faces of the bishops in
the Council of Trent, that the bishops and curates had wholly abandoned the office
of a pastor, so that for many hundred years the people remained without sermons in
the church, and without the doctrine of divinity in the schools. — Hist, of Council of
Trent, 1. ii. p. 169.
And there also against the regulars and friars (the only preachers beside those who
had abandoned the office) it was a general complaint, that though they were severely
forbidden to preach and teach, yet they assumed the power. And so the flock re
mained without either shepherd or hireling, because those preachers knew neither
the need nor the capacity of the people, and least of all the occasions to teach and
edify them. Besides, the end of these preachers is not to edify, but to take alms,
either for themselves or their cloisters, which, that they may obtain, they aim not to
benefit the soul, but to delight the ear, and soothe men in their pleasures, that thereby
they may draw more profit ; and the people, instead of learning the doctrine of Christ,
learneth either novity, or vanity at the least. That it is a clear case that they
exhort the people to nothing but to give ; — Ibid.
How these things were reformed by that council, in the prelates, who would have
the other severely forbidden to preach, appears by Espencseus. Quotusquisque prsolato-
rum majorum minorumve populum suum docere videtur '? an illi ipsi decreti hujus
authores unquam docuerunt, quorum exemplo alii ad docendum aliaque munera sua fa-
cienda excitarentur ? Ludimusne in re adeo sacra? an potius hac decretorum specie
reformationem poscentibus illudimus ? Quid emendationis sperari potest a nobis,
nostra tarn recens edita non observantibus ? — In 1 Tim. 1. ii. c. ii. p. 179.
4 Petes annon teneantur saltern ad faciendam diligentiam, ut ignorantia talium ex-
pungatur? Ad quod dico, primo, quod si aliquis fuerit, qui nullam de his notitiam
habeat, unde moveretur ad quserendam de illis doctrinam, certum esse, nullam requiri
industriam et sollicitudinem, saltern si nullatenus dubitavit : quia non tenetur ad id
quod est impossibile, est autem impossibile, quod quis quierat aliquid, quod nunquam
ipsi in mentem venit. — Ut recte Angles Probl. xv. p. 95, vid. Bonacin. de peccat. d. ii.
q. viii. p. iii. n. iii., &c.
62 TO LOVE GOD [CHAP. III.
knowledge of these things which may move him to seek instruction, it is
certain that no diligence or care is required of him, especially if he do not
at all doubt, i. e. if he be confident that he knows well enough, and his
ignorance makes him so senseless that he discerns it not. His reason is,
because he is not obliged to that which is impossible, and it is not possible
that one should seek that which never came into his mind (as Angles also
determines with him) ; so that if knowledge never came into his mind, there
is no need that it ever should come there, and he is not bound to take the
least care or pains to make way for it.
CHAPTER III.
Their doctrine makes it needless to love God.
LOVE of God, or, as they had rather call it, charity, is in their account, as
they seem sometimes to express themselves, of greatest moment. Regene
ration and spiritual life, they say, consists in it ; without it no man is in the
state of grace, or favour with G-od. This is the righteousness whereby they
are justified, and their sins pardoned, i. e. abolished (for that is pardon with
them), and their souls sanctified (for justification and sanctification is all one
in their reckoning). This is it which is the life and spirit of all other graces
and virtues, say they, without which the best of them are dead and unactive
things, and deserve not the name of virtues.1 And though they look not
for heaven unless they deserve it by their own works, yet their works, they
say, are of no worth without this ;2 yea, their indulgences will not avail any
thing without it.3 So far, therefore, as love to God is unnecessary, so far
regeneration and spiritual life, a saving state and reconciliation with God,
justification, pardon, all graces and virtues, all their own good works or their
church's indulgences, are unnecessary ; no further need of what either God
or themselves have made necessary to salvation.
One would think, if they had any desire of heaven or fear of hell, or dread
of their own purgatory, if they had any design for the salvation of souls, or
any regard of what is saving, they should be tender in this point above all,
and not abate any moment of its necessity. But what they do herein, let
us see. Indeed, they make both the habitual and the actual love of God
unnecessary. First, for habitual love, they teach, the Lord hath not at all
commanded us to have the habit or principle of this love ; he nowhere re
quires that we should love him habitually. Certainly, saith Bellarmine,4
the Lord hath not commanded that we should love him from an infused
habit, for laws do not require habits. Add to him one of the most eminent
amongst the Dominicans :5 there is no affirmative precept for habitual love
to God, saith Melchior Canus. I need allege no more ; I find none of them
questions it.
Now, in that they do not make this love necessary as a duty, they cannot
1 Nulla virtus nee ejus actus acceptatur sine charitate, quae sola dividit inter filios
regni et perditionis. — Sta, Clar.probl. xxxv. p. 244.
2 Nam opera quantumcunque moraliter bona, si fiant extra charitatcm, in statu pec-
cati mortiferi, absqne dubio pereunt, et mortua reputantur, quantum auiuet ad gratiam
et gloriam promerendam. — Nav. c. i. n. xxix.
3 Bellarm de psenitent. 1. ii. c. xiv. p. 951.
4 Certe non praecipit ut diligamus ex habitu infuso — leges enim de actibus dantur,
non de habitibus. — De grat. et lib. arbilr. 1. vi. c. vii. p. 664.
5 De amicitia habituali Dei, nullum est prseceptum affirmativum. — Pars. iv. relect.
de paenitent, p. 870.
CHAP. III.] IS MORE THAN NEEDS BY THEIR DOCTRINE. 63
account it necessary as a means ; for they l hold that all means necessary
to salvation are commanded. So that the habitual love of God, by their
doctrine, is no way necessary.
And this they teach not only of the habit of love, but of all other graces.
The precepts of the law are not for habits, saith Soto.2 We are not, as he
adds, to pay what we owe from a habit of justice or liberality. a When we
are enjoined to live soberly and righteously, we are not required to do so out
of habit, but only to do it, saith Bellarmine ; and these instances they bring
to shew that we are not obliged to do anything out of a habit or principle of
love to God.
Sect. 2. Secondly, For actual love, how can they account the acts of it
needful, when they make the habits or principle from whence the acts must
flow to be unnecessary ? But let us view their doctrine about this more dis
tinctly. The acts of love are either more foreign and remote, which they
call imperate, or native and proper, which they call elicit acts.
For the former, all acts of religion and righteousness, that they may be
truly Christians, such as the gospel requires in order to salvation ; that they
may have a real tincture of divine and supernatural goodness, and be ad
vanced above the pitch at which heathen or graceless persons may arrive,
they must proceed from love to God, and be ordered and directed by it.
This they sometimes not only confess, but assert ; and yet, notwithstanding,
they teach4 that it is not needful to perform any such acts, or to observe any
commands of God out of love to him. & The commands of God, saith De
Graffiis, do not oblige us to perform them in love ; he clears his meaning
by an instance : for he sins not, nor is punished of God, who gives due hon
our to his parents, although he have not the habit of piety (and so though
he do it not out of such a principle), much less, adds he, doth the church
oblige any one to observe the command in love ; 6 for if the end of the pre
cept be love, saith Canus, we are not forthwith bound to observe aH the
commands out of love. The reason is premised : for in the opinion of
Aquinas and the most grave authors, we are not bound to observe the end or
1 Aquinas ii. 2, q. iii. art. ccxxiii. Ea quse sunt necessaria ad salutem cadere sub
prsecepto. — Canus, ibid. p. 857. Ea omnia quse necessaria sunt necessitate medii, cen-
sentur necessaria necessitate prsecepti, licet non qusecunque necessaria sunt necessitate
prsecepti, sint etiam necessaria necessitate medii. — Bellarm. de pcenit. 1. ii. c. viii. p.
935 ; Suarez. 1. i. de Orat. c. xxix. n. ii., ex D. Thorn, ii. 2, q. ii. art. v. et q. iii., art.
ii. et iii. q. Ixviii. a. i.
2 Praeceptiones legis non sunt de habitibus — non enim jubemur persolvere debita ex
habitu justitiae, aut liberalitatis ; sed tantum persolvere ad justum. — Nat. et Grat. \. i.
c. xxi. p. 57.
3 Cum prsecipit Deus ut juste sobrieque vivamus, non imperat ut ista faciamus ex
habitu, sed tantum ut faciamus. — De grot, et lib. arb. 1. vi. c. vii. p. 664.
4 Utrum tenemur conformare voluntatem in modo volendi cum Deo ? Resp. secun-
dum Alexand. et Lombard in i. dist. xlviii., quod non absolute : quoniam si homo
honorat patrem suum, non ex charitate, sed ex benevolentia, non peccat : sed tenetur
conditionaliter scil. si vult mereri vitam seternam. — Angel, sum. v. voluutas n. vi.
5 Prsecepta Dei non obligant, ut perficiantur in charitate : non enim peccat, nee a
Deo punitur, qui debitum honorem impendit parentibus, quamvis non habeat habitum
pietatis, ergo multo minus ecclesia obligat quenquam, ut illud impleat in charitate
Decit. Aur. pars. ii. 1. iii. c. xvii. n. x. p. 176. Non tamen tenemur semper operari
ex charitate, sed satis est operari ex aliqua honestate morali. — Suarez. 1. i. de orat. c.
xxx. n. iii.
6 Non enim si finis prsecepti charitas est, tenemur protinus omnia prsecepta legis
implere ex charitate. — Ex D. Thomse, et graviorum autorum sententia, ad finem legis-
latoris minime tenemur, sed ad media, quse lex finis gratia consequendi preescribit.
pars. iv. relect. de pcenit. p. 871.
VOL. III. S
64 TO LOVE GOD [CHAP. III.
intention of the lawgiver, i. e. of Christ, but the means which the law pre
scribes in order to it. Soto discourseth this at large, and concludes : Love
being considered as the universal condition and mode of acting all virtues,
and performing all obedience, such a mode of acting out of love is not com
manded, as when we are enjoined to honour parents, the precept binds us
not to honour them out of love to God.1 This he delivers as the doctrine of
Aquinas, and finds but2 one doctor amongst them of opinion that we are
bound to do all out of love to God ; but'3 condemns this as false and very
near the Lutheran error condemned by the council of Trent, because then
all acts done without grace would be sins. So we must believe (if we will
not venture to fall under the condemnation of their council) that it is no sin
not to obey God out of love to him ; that all acts of virtue and obedience
whatsoever may be performed without sin, though they be done without love
to God ; that any man baptized may be saved, though he never act out of
love to trod, no, not so much as once while he lives ; though he perform
not one act of a true Christian while he is on earth. He can never perish
for want of love to God in any, or all the acts of his life ; for he will never
be damned but for sin, and to act without love to God is no sin. Thus their
chief doctors determine, and this they must all do, in conformity to the de
crees of their infallible council, and be deluded infallibly in a matter of no
less consequence than the way to heaven, believing that they may arrive
there without acts of love, filial obedience, or ingenuous observance of God
in anything that he hath commanded, without ever acting as (and so without
being at all) true Christians.
Sect. 3. But though they do not transgress other commands, when they
observe them without love, yet they may violate that special command which
requires inward acts of love, if at that time when this obiigeth they do not
act out of love. Some of them seem to say this, and we shall see what they
make of it in the next place.
The nature and proper issue of love is its internal act, when the heart
being possessed with a principle of divine love to God in Christ, actually
loves him above all. If this actual love (the inward act of it) be not neces
sary, as there will be no need of the habit (that being but in order to acts),
so there will be no place for the imperate acts ; for those who would have
us sometimes observe other commands out of love, yet never think this
requisite, but when the precept obiigeth us to actual love.4
Now, whether there be any command for this act of love, or whether it
oblige, or when, they are not agreed, only in the issue they conspire to make
the commandment of no effect.
Some of them determine that the command to love God with all our mind
is not obliging ; which is all one as if they should say, There is no command
1 Actus charitatis consideratur ut est universalis conditio, et modus omnium vir-
tutum. — Modus talis charitatis non cadit sub pracepto ; quod est dicere in hoc praj-
cepto, Honora patrem et matrem, non includitur ut sint parentes ex Dei charitate
honorandi : sed quod exhibeatur eis exterior reverentia. — Dejust. et jur. \. ii. q. iii.
art. x. p. 44.
2 Dionysius Cisterciensis.
3 Hsec autem opinio non solum falsa, verum et errori quam proxima est Trid.
Synodo Can. vii., adversus Lutheranos damnato, nempe cuncta opera^use extra Dei
gratiam fiunt, esse peccata. — Ibid.
4 Neque hoc prseceptum universum obligat ad suum ipsius modum, sed quando
occurrit articulus interne diligendi. — Soto, ibid.
Tenemur secundum Bonaventur. — pro loco et tempore, qtium viz. tenemur exire in
actum charitatis. — Angeli. Sum. v. voluntas. n. vi. : et hoc si habemus charitatem ; si
autem non habemus, non tenemur ad hoc, sed ad sequivalens : quoniam teuemur facere
quod in nobis est, ut earn habeamus. — Ibid.
CHAP. III.] IS MORE THAN NEEDS BY THEIR DOCTRINE. 65
for it at all. Thus Stapleton, one of the greatest divines amongst them in
his time, The precept of loving God with all our mind is doctrinal, and not
binding. l
To the same effect others conclude there is no special precept of love to
God. So John Sanctus,3 There is no special command in the law of God
for this, but general, says he. By which he would have us understand, that
there is no precept in particular for loving G-od, none besides those com
mands that require other things ; which, if they be done, we are discharged
from any act of love, or inward affection to him. Aquinas is vouched for
this, and much alleged out of him,3 to shew he was of this persuasion. If
there be any special precept for this affection to God, it is that which re
quires us to love him with all the heart, and soul, and strength ; but this
(as Cardinal Cajetan4 declares) does not oblige to the love of charity. And
Bannez 5 teaches, that for natural love there is no special command ; and so
amongst them they leave no such command for any sort of love to God at
all. The command to love God with all our hearts, Maldonate6 will have to
be a general, no special precept.
Others of them confess there is a special command obliging us to love
God actually ; but they put such a construction upon it, that it signifies little
or nothing more than if there were no such thing. They say it is requisite
that we should love God one time or other ; but what time this is needful,
you will never learn of them ; what period one fixeth, another unfixeth ; and
while they find no certain time for it, in the end they leave no place for it.
They all agree in this, that we are not bound to love God always actually ;
for, say they, the precept for it is affirmative, and such precepts bind not at
all times.
But since we are not obliged to love God at all times, at what determined
time is this required of us ? Are we to love him after we are fallen into sin ;
is that the article of necessity ? No ; Canus7 supposeth that this will be
generally denied, that a man is obliged to love God soon after he hath
sinned.
Are we to love him when he vouchsafes some special favour ; when he
discovers his infinite goodness and amiableness, and makes the most lovely
representations of himself to us ? One would think, then, if any time at all,
we should be obliged to love him actually. No, saith the same bishop,8 and
he no Jesuit or late casuist, he sins not mortally (i. e. he transgresseth no
command of God) who loves him not, how much soever he discovers his
divine goodness, and most enamouring loveliness, unless it be when it is
1 Hoc pracceptum diligendi Deum ex tota mente, doctrinale est, non obligatorium. —
De Jusf.ific. 1. vi. t. x.
2 Disp. i. n. xxi.
3 II. ii. q. xliv. art. i. ad. iii., et art. iv. ad. ii., et art. vi. ad. ii., et 484, art. iii.
ad. ii.
4 Comment, in Deut. xvi., in Catherin. adv. Cajet. p. 268.
5 Sanctus, ibid.
6 Kespondeo illud non speciale sed generale praeceptum esse. — In Luc. xvii. 10.
Dr Smith against Pet. Martyr so understands it. And Sancta Clara, quoting him,
approves it as being agreeable to the sentiment of his great master. — Scotus. probl.
xii. p. 68.
7 Pars. iv. relect. de psenit. p. 863.
8 Nee peccat mortaliter, qui non diligit Deum, quantumcunque divina bonitas pro-
ponatur, omni dilectione dignissima, nisi necessitatis articulus intercedat. Idem de
praBcepto fldei et spei videre licet. — Melch. Camts, ibid.
Idem affirmat, unumquemque quoties insigne aliquod beneficium a Deo consequitur,
teneri ad illud explendum, quod tamen nulla lege, neque ratione efficaci evinci posso
videtur, et ita nou est asserendum. — fiavar, c. xi. n. vii.
66 TO LOVE GOD [CHAP. III.
necessary to love him. And when shall we ever meet with the time when it
is necessary, if not in such circumstances as these ? If it be not needful to
love him, either when we disoblige him, or when he most obligeth us to acts
of love ; if neither when he is angry with us, nor when he is well pleased,
when will, when can it ever be needful ?
Let us see if any others amongst them can nick this article of time when
this love will be necessary. Are we bound to put forth an act of love on
holy days ? So Scotus thought. The time, saith he, for observing this
command is on holy days ; then we are to recollect ourselves, and ascend in
mind unto God. He would have had this love to be a holiday habit at
least, if not fit for every day's wearing. But this is too much (say others),
nor do they find any reason why this imagination should come in the subtle
doctor's head ; Canus saith,1 without all doubt it is to be rejected, and so
they do. Scotus herein is borne down by the full torrent of their doctors.
I find none now that will have us obliged to love God so often.
But since they think it too much to love God every holiday, are we
bound to love him upon his own day ? No, not once a week neither ; 2 for
though the church oblige them to be present at his worship, to mind things
above, to praise his infinite divinity, and to give thanks for his bounty to
wards them, yet in all this they are not bound to any act of love ; and Soto
gives this reason for it : The end of the commandment (which is love) is not
commanded. The assertion is hardly so absurd as the reason given for it,
that the end, which is the principal in moral actions, should not be com
manded. This is to say, that the law does not require to be fulfilled ; for
love, which is ' the end of the commandment,' is by the apostle expressly
said to be ' the fulfilling of the law.' But, notwithstanding all this, in this
maxim (which is one of their chief engines, whereby they demolish Chris
tianity in the practice of those who profess it ; make void the command
ments of God, depriving them of their life and spirit, and leave nothing of
the whole body of religion but the mere superficies),3 their divines, he tells
us, unanimously agree with Aquinas. So that, it seems, the worship of God
may be sufficiently discharged without any love to him. We may serve him
well enough (as far as the command for his service will have us) without any
affection. In all acts of worship, there needs not any act of love (by their
doctrine) in any part, or any of the times of worship, either their own holi
days, or the Lord's. They have no more respect to his than theirs, nor for
him in either, but serve them and him all alike, and think they hallow them,
and honour him enough, without any motion of love in their hearts, when
(if ever it were needful in their account) it should be most in motion. Cer-
1 Libere possum sine omni dubitatione negare. — Hid. p 871.
Dura videtur Scoti sententia, a quo recedit Adrianus, nempe, nos, omnibus festivis
diebus teneri ad illud, quia nullus est textus, ncc ulla ratio, quse id necessario con-
cludat, et ita non videtur asserendum. — Nav. c. xi. n. vii. Sententia negans neces-
sitatem hujus actus in die festo, et vera et communis est : et sumitur ex D. Thorn.
ii. 2. q. cxxii. art. iv., quatenus ait per praceptum de observation e sabbati non fuisse
mandatum cultum internum per orationem, vel devotionem internam, nam eadem est
ratio de amore, ut Cajetan, Navar, Soto, et cseteri communiter. — Suar. 1. ii. de fest.
c. xvi. n, xiii. ; Aquinas, ii. 2. q. cxxii. art. iv. ; Bellarm. de cult. Stojnm. lib. iii. c.
x. p. 1609 ; Graff. 1. ii. c. xxxiii. n. viii. ; Covarruvias, 1. iv. varia. resol. c. xix. n. vi. ;
Soto, de just, et jure. 1. ii. q. iv. art. iv.
2 Quamvis finis ecclesise obligantis nos interesse sacris fuerit, ut superna animo
ineditantes, immortali Deo, turn ob infinitam suam divinitatem, laudes dicamus, turn
de sua in nos beneficentia habeamus gratias : tamen finis prsecepti non cadit sub prse-
cepto. — Nat. et Gr. 1. i. c. xxii. p. 67.
3 Theologi consentienter agnoscunt cum S. Thoma. — Ibid. c. xxii. p. 54
CHAP. III.] IS MORE THAN NEEDS BY THEIR DOCTRINE. 67
tainly those that think not this love due to God in his worship, think it not
due to him at all.
But if it be more than needs to love God 1 once a week, are they obliged
at least to love him once a year, if not at ordinary times, yet upon extra
ordinary or special occasions, such as more particularly seem to call for
some act of love ; when they are to partake of some sacrament, when
they come to the eucharist, or to the sacrament of penance (as they are to
do once yearly by their church orders) ? No ; it is not then necessary
neither.2 It is false, saith Navarre, that we are bound to fulfil this com
mand when we receive any sacrament ; for it is enough that we be not in
mortal sin, or that we probably believe so, although no such actual love be
conceived in the heart. We are not bound to that love (saith he) when we
minister, or receive the sacraments ; because we are not then bound to have
contrition. Those that make such hard shifts to discharge themselves from
the obligation of loving God, whenever occasion is offered, will scarce think
it needful to love him upon no occasion ; and what occasion can we think
of upon which it will be counted requisite, if not on these already specified ?
If not after sin, if not upon the receipt of mercy, if not on any day of wor
ship, if not in any part of worship ; if these be not occasions for it, who can
hope they will ever meet with any ? If an act of love be not requisite once
a week, or once a year, on such an account as would make it so, if any
imaginable could do it, it will not be a duty in any week, or any year, in a
whole life ; those that discharge themselves of it in such circumstances, do
plainly enough discharge it for ever.
But since they would make a show of finding some time for it (though
their determinations all along are pregnant with a denial of any), let us pro
ceed with them a little further. If an act of love be not due to God once a
year, yet may it be a duty once in four or five years ? Soto and Ledesma,
in Filliutius, ventured to think it may be requisite once in five years ; and
he gives this reason for it : Because the time is not determined, but left to
the judgment of the wise ; but (saith he) thus wise divines have thought. 3
Thus love to God, the greatest duty that we owe the divine Majesty, and
that which is the sum of all the rest, is left to men's arbitrement ; and if
two or three reputed wise shall judge that God is to have no love at all, or
but one act of love in a whole life, that must be the rule ; God and man
must be determined by it. Man will owe no more, and the Lord must have
no more. Those of their divines have had the repute of wise, who thought
it enough to love God once in a lifetime, as well as such who conceive it
probable that he should have an act of love once in five years, or once in
seven, for thither it may be adjourned by our author's leave.*
The Jansenists charge this opinion upon the late Jesuits, and would have
all the odium cast upon them ; but they go about to lead us into a mistake,
1 Vid. Suarez. torn. iii. disp. Ixiii. sect. iii. p. 801, in 3 Thomae.
2 Eadem rations teneremur implere hoc mandatum quotiescunque aliquod sacra-
mentum recipimus — quod falsum est : satis enim est, ut non simus in mortal! peccato,
aut probabiliter id credamus, quamvis hujusmodi adeo excelsum amorem actualem
animo non concipiamus. — Navar, c. xi. n. ix.
Non tamen ad id tenemur quoties administramus aut accipimus sacramenta — quia
non tenemur tune habere contritionem. — Ibid. n. viii.
3 Quia cum determinatum tempus non sit, relinquitur arbitrio sapientum. Sic
autem sapientes theologi arbitrati sunt, ut Soto et Ledesma, &c. tr. xxii. 1. ix. n. ccxc. ;
aliqui putant satisfied prsecepto, si semel in anno eliciatur actus amoris Dei ; alii si
tertio quoque anno, alii si non differatur ultra quinquennium. — Petr. a S. Joseph,
sum. de i. prtecept. art. iv.
4 Tr. vi. n. ccviii.
68 TO LOVE GOD [ClIAF. III.
if they would have us believe that these, and other horrid conceits concern
ing an actual love to God, are confined to that society ; they are too common
amongst those doctors who are of greatest repute, and judged free from ex
travagancies in their morality, and more tenacious of what they would have
accounted the genuine doctrine of their church.
There were many in the time of the Council of Trent, when Jesuitism was
but in its infancy, who held it enough to love God actually but once in a
lifetime. One act of love,1 once in a life, which some count enough, saith
Soto ; and these some, he tells us afterwards, were very many.
In the time of Francis de Victoria, who lived till the council of Trent had
sat a year, this was the common doctrine, that a man is but obliged to love
God once in his life. For upon the question, when the precept for love
obligeth, he says, ' Nee videtur sufficiens solutio communis, quod tenetur
semel in vita,' Select, part iii. n. 11. The common answer, that one is
bound to it once in a life seems not sufficient ; — he speaks modestly, as one
loath to dissent from the common doctrine. — That council (who, if it had
been concerned for God and men's souls, as it was for other things, would
have appeared in all its thunder against such an error) mends this, as it did
other matters, by establishing a doctrine which makes it needless to love
G-od so much as once in a life ; of which hereafter.
But when is that once ? They leave us at liberty for the time, so it be
but before we die. Suarez was not alone in this: as he wants not followers,
so he had many that went before him in this conclusion, and those not
Jesuits only ; for it is grounded upon the notion which the Romish doctors
have of affirmative precepts, when the time for their accomplishment is not
expressed. They teach, that such divine commands, divers of them are ful
filled, and have sufficient observance, if they be but obeyed, semel in vita,
once in a lifetime. Those that are very cautious express it with a saltern,
once at least in a whole life, intimating that though more may be better, yet
once is as much as is precisely needful ; and this they extend to such things
as, by the Lord's constitution, are means necessary to salvation.2 There are
precepts, saith Canus, without determination of time, which oblige us to
observe them some times, at least once in our life, such as are the means
necessary to salvation. But in what part of our life must it be, that the
Lord must have this act of love from us, which is enough once in the whole?
Why, since neither the Scripture nor the church, say they, hath determined
the time, there is no reason for one time more than another ; it is left to a
man's own discretion,3 to love God when he thinks fit, let him do it before
he die, and he may take his own time ; so some leave it.
But Vasquez would not leave it at such uncertainty, so he fixeth the
period, and that is the period of a man's life ; he determines, the time for
1 Semel in vita, quod quidam satis arbitrantur. — De Nat. et Grat. 1. i. c. xxii. p. 58.
2 Alia vero prascepta sunt sine determinatione temporis, quee videlicet nos obligant,
ut aliquando irupleantur, saltern semel in vita, ut sunt media ad salutem necessaria,
pars. iv. relect. de pamit. p. 968.
3 Sed quseras tandem, quodnam sit tern pus illud quo divina charitas obligat ante
mortem ad habendam Dei dilectionem : hoc est enim, quod oppositum sentientes
inaxime movet ; et nos etiam plurimum torquet, quia uon possumus Jempus hoc in
particular! certo et definite designare — Illud vero tempus, si non sit positiva lege prse-
scriptum, prudenti arbitrio ipsius hominis, vel alterius, qui (ejus conscientia cognita)
possit auxilium prsestare, committendum est.
Neque aliquam regulam certiorem, aut magis particularem assignare possum, tarn
in hoc prsecepto, quam in aliis affirmativis, prassertim circa actus, quia ad Deura
ordinantur, sola ac nuda ratione naturali perspectis. — Suartz, torn. iv. disp. xv. sect,
vi. n. xx.
CHAP. III.] IS MOKE THAN NEEDS BY THEIR DOCTRINE. 69
loving God is when a man is at the point of death.1 Nor is this the doctrine
of a Jesuit only ; for before his time, and before the Society was founded,
it was the common opinion of the Romish doctors ; so Dominicus Soto in
forms us,2 very many hold that the time for the observing of this command
is at the point of death, that is (as he explains it) when there is not any
time left for deserving aught of God. Now every act of love being meri
torious with them, either they contradict themselves, or by this opinion
they are not bound to love God actually, till there be no time left for any
acts of love. We are not by this doctrine obliged to love God, till we can
live no longer, and are past acting at all.
But are we then bound to love him, is it then necessary ? May not a
man be saved, who hath continued without love to God all his life, if he love
him not actually, neither, when he is a-dying ? For this, observe what
Aquinas tells us,a that we do not break this command, but fulfil it, so as to
be free from all mortal guilt, if we do nothing against the love of God, that
is, if we run not into mortal sin, and so hate him ; as a soldier satisfies his
captain's command, who, though he get not the victory, yet doth nothing
against military discipline ; or as Bonaventure explains it,4 per exdmionem
affectus contrarii, by the exclusion of the contrary affection, as if it were
sufficient that he do not hate him.
Marsilius 5 (of great renown for learning amongst their divines), will have
that which the command for love enjoins, to be the keeping of grace and
friendship with God, and the recovering of it when lost. So that it doth
not oblige to actual love, but only to the avoiding of habitual enmity and
hatred of God.
But what if we hate God, and persist therein ; is it not absolutely neces
sary that he should beware of that ? It seems not ; for saith one of their
doctors, there is no precept that a sinner should not persevere in enmity
against God ; there is no negative command which forbids him to persist in
such hatred. It may be you do not read this (no more than I could) with
out some horror and trembling ; and I confess, when I found Beginaldus
quoted for this, I was ready to think it was but the extravagancy of some
1 Merito ergo diximus esse prseceptum dilectionis, et solum extrema necessitate
obligare, sicut praeceptum contritionis, sed non quemcunque, sed tantum existentem
in mortal!, non supplentem suam justificationem per sacramentum. — In 3 Th. torn. iii.
q. xc. art. i. dub. iv. n. xl. So that the command to love God does not oblige any
but at the point of death, nor any then who are justified, nor any other in the state
of sin, unless they cannot have the sacrament.
2 Plerique aiunt, tempus hujus prsecepti, illud maxima esse, quod est articulus
mortis. — Ibid. Quando jam nulluin superest tempus bene merendi de Deo. — Ibid.
Besides these many in Soto-, others determine with Vasquez, that love to God is
never a duty but at the point of death. So Jo. Sanctius ; Hsec videtur verior sententia,
disp. i. n. xxi., et Antonin. Dian. alii velint solum obligare in articulo mortis. — Verb.
Charitas. And before them, others in Bonacina, alii dicunt obligare solum tempore
mortis, i. prsecept. d. iii. q. iv. p. 2, n. i. And we must take it to be the opinion of
all, who hold that this precept obliges not, but when we are bound to an act of con
trition ; and they commonly maintain that none are obliged to this before the
approach of death, nor any that are in the state of grace then ; no, nor any that are
in mortal sin, if they will use those other expedients which their general council or
other doctors have devised, to discharge them from the obligation of a duty, to which
not only the gospel but the law of nature binds all rational creatures eternally.
3 Qui in vita hoc prscceptum non implet (viz. perfecte). Nihil contra divinum
dilectionem agens, non peccat mortaliter, xxii. q. xliv. art. vi. ad ii.
4 In iii. dist. xxvii. n. Iviii.
5 Marsilius vir profecto inter theologos egrogie doctus, 1. ii. q. xviii., tenet, lege hac
dilectiouis obligari homines, servare gratiam et amicitiam Dei, et perditam recuperare.
— Soto de Nat. et Grat. 1. i. c. xxii. p. 57.
70 TO LOVE GOD [CHAP. III.
singularly bold Jesuit ; but upon further inquiry, I find it asserted by such
whose writings have the greatest approbation of the Romish church.
Melchior Canus, a Dominican, a bishop, cried up as a most elegant, judicious,
and cautious writer too, and inferior to none of that order, their angelical
doctor only excepted, clearly delivers this doctrine,1 we are not bound by
any negative precept that we should not be enemies of God, in respect of
guilt. He adds, for as there is no affirmative precept requiring habitual
friendship with God, so for habitual enmity against God in respect of guilt,
there is no negative precept that forbids it. So that to persist in enmity
and hatred against God, by their approved doctrine, is no sin, it is against
no command.
We need not allege the words of any other, since this is the plain and
necessary consequent of their common doctrine ; and we must take it to be
the judgment of all, who hold that it is no sin to delay contrition (i. e. repent
ance and turning to God) in which both their ancienter school doctors and
modern divines agree. For while it is no duty to turn to God, habitual
enmity and hatred of him will be no sin. Now, contrition (and so con
version to God) they say may be deferred till death. Indeed, by their
doctrine it will never be a duty ; for even at death, the last attrition, with
their sacrament of confession, is all that is needful.
Sect, 4. However, they make it unnecessary to love God either living or dying.
For though they pretend that there is a time, some or other, when the precept
for it is obliging, and make a show as if then unavoidably, he that will be
saved must have an act of love for God in his heart ; yet whenever that time
comes, in life or death, to which their several fancies have determined it, they
discover to them many ways whereby the precept may be satisfied, without
any act of love that it requires ; and those which have a mind to be deceived
with hopes of heaven, without ever loving God while they live, may have
their choice which way they will be deluded, for they present them with
variety. First, a natural love will serve the turn, such as a graceless man
may have. For Aquinas determines after others, that he that hath no love
to God may observe the precept of loving him actually, by disposing him
self to receive this grace ;2 and whereas some think that this great precept
of loving God, since Adam's sin, cannot be fulfilled but in the state of grace,
Navar asserts the contrary, both upon reason and authority, because a man
by his natural power, remaining also in mortal sin, may and doth conceive
God to be amiable above all, and the last end of all, and consequently can
love him as such ; as also, because there may be a love for God above all,
without grace, as Cajetan proves ; moreover, because St Thomas affirms
that one may, without grace, fulfil the command of loving God, as to the
substance of the act, though not as to the meriting of blessedness.
Elsewhere he affirms3 that all the ten commandments, and all other pre
cepts, may be fulfilled by him who is in mortal sin as to the substance of the
act, so as to avoid all sin that would be incurred if they were not fulfilled ;
1 At ne simus inimici Dei secundum reatfom, nullo negative prsecepto sumus
astricti. Sicut enira de amicitia habituali uullum prseceptum affirmativum est, sic
de inimicitia, quas secundum reatum est, quasi habitualis, nullum est negativum. —
Pars. iv. relect. de psenit. p. 870.
2 Non est impossible hoc prseceptuni observare, quod est de actu charitatis : quia
homo pofcest se disponere ad charitatem habendam, et quando habuerit earn, potest ea
uti, 1. ii. q. c. art. x. corp.
3 Contra quod tamen facit, quod homo sola virtute naturali, etiam existens in
peccato mortali, potest concipere, imo concipit, partim Deum esse super omnia dili-
gibilem, et finem omnium ultimum, et consequenter eum ut talem diligere potest.
Deinde quod datur dilectio Dei super omnia, sine gratia, ut probat Cajetanus. Prse-
CHAP. III.] IS MORE THAN NEEDS BY THEIR DOCTRINE. 71
and this, according to the judgment of Aquinas,1 commonly followed, and
the sense of the Council of Trent.2 They assign, we see, two ways whereby
the divine precept may be fulfilled. One as to the substance of the act, so
as sin is avoided, and the other as to the end of the lawgiver, so as to deserve
heaven. And they teach that any precept may be accomplished the former
way by such as are destitute of grace. Now to observe the command of
loving God, so far as not to sin against it, is all that is required, if Bellarmine's
arguing be good. If I sin not, saith he, when I love God, without3 degree
of love (in the judgment of St Thomas), certainly I am not bound in strict
ness to love him more ; therefore, if I add another degree, I love him more
than I am bound to do.* So that an unsanctified man, loving God in such a
degree as not to sin against the precept of love, hath all the affection for God
that it requires ; and none will be obliged to any love but such as is natural,
and may be found in a graceless heart.
Secondly, An inferior degree of love will satisfy the command, such as is
far short of what it enjoins. He is no transgressor (saith the oracle of their
schools) who attains not the intermediate degrees towards perfection, if he
reach but the very lowest of all.5 To keep the divine precepts (saith Bellar-
mine), any degree of love whatsoever is sufficient.6 Any act of love (saith
Bannes), how remiss soever, is sufficient to fulfil all the commands of God ;
neither is there any certain intenseness requisite that one in this life may
accomplish the precept of love to God.7 The Lord requires that we love him
with all our hearts, i. e. with all the affection our hearts can contain ; they
say that any, the smallest degree, will suffice. He enjoins us to love him
with all our might, i. e. as much as we can. They say it is enough to love
him as little as we can ; we need not love him as much as we might if we
would ; no more is commanded but as little as possible. The lowest degree
of all will serve ; and if we advance but another step, we supererogate, and
God is beholden to us for more than is due.
Their gross mistake about the perfection of obedience in this life entangles
them in a necessity to maintain this and other impious absurdities. For if
every just person perfectly observes the law, the least degree must be suffi
cient for such an observance ; and when this command, declared with such
circumstance, of loving God with all our hearts, mind, and strength, doth
terea, quod ipsemet S. Thomas affirmat posse quern sine gratia implere prseceptum
diligendi Deum quoad substantiam actus, licet non quoad meritum beatitudinis, cap.
xi. n. vii ; v. Soto de just, et jur. 1. ii. q. iii. art. x. p. 44, col. ii.
1 Universa ista x. prsecepta et alia omnia, possunt impleri ab illo, qui est in
peccato mortali, quoad substantiam actus et prsocepti, et effectum evitandi novum
peccatum, quod incurreret si non adimpleret illud, juxta definitionem Aquinatis
communiter recepti quod Cone. Trindentinum sensit, &c. — Ibid. n. xvii.
2 Deum ab homine posse diligi super omnia, viribus propriis, sine auxilio gratiso
(dicunt), Scotus, Cajetan, Nominales, Petr. Alliaco, Ocham, Almain, Major, Durandus,
apud Vasq. in i. ii. disp. cxciv. cap. i.
3 Qu. 'with one'?— ED.
4 Si non pecco, ex sententia S. ThomsG, si amem Deum, nisi uno gradu amoris,
Certe non teneor in rigore amplius amare : — ergo si addam alterum gradum amoris,
amo plus quam teneor. — De Monach. 1. ii. c. xiii. p. 1162.
5 Non est transgressor prsecepti, qui non attingit ad medios perfectionis gradus,
dummodo attingat ad infimum, 2. ii. q. clxxxiv. art. iii. ad secundum.
6 Sufficit autem quilibet charitatis gradus ut quis servet verbum, t. e. prsecepta
domini. — De Purgat, 1. ii. c. iii. p. 1381.
7 Quemlibet actum charitatis quantumlibet remissum, sufficere ad implendum
omnia prajcepta : neque ullam determinatam intensionem requiri, ut aliquis in hac
vita adimpleat praeceptum dilectionis Dei, in 2, ii. q. xliv. art. v.
Dilectionis mandatum in quolibet gradu intensionis impleatur. For this Jo. San.
alleges Aquinas, and near twenty more of their divines, besides Jesuits, disp. i. n. xxi.
72 TO LOVE GOD [CHAP. III.
especially puzzle them, they are concerned either to deny its obligation, as
some of them do, or to interpret it so as to make it signify that which is
next to nothing, as others. All of them are obliged to deface it one way or
other, that it may not appear to confound them.
But to go on. If we are not bound to love God save in the lowest degree,
yet that degree sure should exceed our affection to all other things. No, not
so neither ; for they tell us commonly we are not obliged to love God more
intensely than other things. So Cardinal Tolet.1 Yea, saith he, sometimes
we more fervently love things sensible and the creatures. Navarre,2 after
Aquinas, and their divines, ancient and modern, concur herein.
It is true, they say, God should be loved appreciatively (as to valuation,
and in esteem) above all ; but then by all they understand, not simply all
things, but the worst things of all. In those, the worst of evils, he is to
have the pre-eminence ; but the creatures are not such evils, and they may
be preferred before God in most cases. By their doctrine we may prefer the
judgment of others, or our own, before the advice of God in all matters of
mere counsel, and to this they have reduced the greatest part of Christian
duties ; and we may follow our own wills, or the will of others, rather than
God's continually, and make this the constant practice of our lives in all
those innumerable evils which they count venial. And so in the most
instances by far we may love and esteem ourselves and others more than
God, and yet love him enough, and not transgress the precept. We need
not love him more than all creatures ; we may love any creature more than
him, even in way of valuation ; only he is to have this honour, and this will
be enough, to love him more than deadly crimes, such as declare open hos
tility against God. This is all the import of that great precept whish con
cerns us in this life, as it is expressed after Aquinas by Soto and others.3
Yea, to admit mortal sin, and so to love the creature more than God, in
that respect in which alone they say he is more to be loved, is not against
this precept. So Navar informs us.4 Indirectly, saith he, to love the
creature more than God is not against this command (of love), because who
ever sins mortally, indirectly loves something more than G-od ; yet such a
delinquent doth not therefore sin against the precept, because directly he
doth nothing against it, nor acts what in itself, and in its own nature, sepa
rates from God, but by accident, according to Aquinas and Scotus. So that
1 Quantum ad intensionem vero non tenemur sub prsecepto ilium plus diligere :
imo aliquando ferventius amamus res sensibiles et creaturas. — Instr. 1. iv. c. ix.
p. 614.
2 Cap. xi. n. vi., et cap. i. n. iv. p. 67 ; Gabriel, Major, Jo. Medina, Domin.
Soto, Navar, Sylvester, Paludanus, in Vasquez, in i., ii. torn. i. disp. cxxxiv. cap. iii.
n. xiii.
3 Nihil divinse amicitise contrarium admittat, juxta evangelicam vocem, ex toto
corde, £c., contrarium inquam : quoniam venialia non obstant dilectioni Dei super
omnia. — De Nat. et Grat. 1. i. c. xxii. p. 66.
Ex toto corde, idem sit quod nihil cbaritati adversum mentis assensu concipere. —
Idem de Just, et Jur. 1. vii. q. v. art. i. p. 244.
Ut transgressionis delictum quis evitet, satis est ut nihil contrarium charitati
ejusque prseceptis committat. — Idem, ibid. p. 242.
Non tamen peccamus, dummodo nihil divinse dilectioni contrarium agamus. —
Sylvest. v. charitas. n. iii. Vid. Bonaventur, iii. dist. xxvii. n. Iviii. ; Graff. 1. i. c. iii.
n. ix. ; Sta. Clar. probl. xii. p. 67.
4 Admonemus item indirecte diligere creaturam amplius quam Deum non esse con
tra boc prseceptum, quoniam quicunque peccat mortaliter, indirecte plus diligit aliud
quam Deum — attamen hnjusmodi delinquens, non ideo peccat contra istud praeceptum,
quoniam directe non facit contra ipsum, neque aliquid operatur, quod secundum se
et suam naturam separet a Deo, sed secundum accidens. — Juxta S. Thorn, et Scotum,
cap. xi. n. xix.
CHAP. III.] IS MOKE THAN NEEDS BY THEIB DOCTRINE. 78
to love the creature more than God, and to shew it in a way which them
selves say is most repugnant to the love of God, is no transgression of this
command. To say he doth nothing against it directly is no salvo, when that
he doth is all which they count (if they count anything) inconsistent with
the love commanded. He tells us further, 1 and Lopez after him, that abso
lutely to love God, but so much, or not so much as other things, without
making any comparison, is not evil. So that if God have some affection
from us, though we love him less than other things, it is no sin, no trans
gression of the precept ; and if this be not transgressed in the instant when
it calls for performance, it is fulfilled.
Thirdly, It will suffice, if nothing be done against love, as we heard before
out of Aquinas. So that when the precept of love obligeth, if we then do
nothing contrary to that love, we may be excused from the act itself, or from
acting anything out of love. For that which they count contrary to it may
be avoided out of fear, or other considerations foreign to love ; and so the
command may be satisfied at the instant, when (if ever) it requires actual
love, without any act either of love or from it.
Fourthly, External acts may satisfy. The precept of love, saith Soto,2 doth
not oblige precisely to inward affection, but certainly to some outward act ;
so elsewhere he explains this loving God above all, by doing his command
ments.3 To the same purpose Maldonate and others.4 Now if the precept
of love may be fulfilled by external acts, or by endeavours to observe the
other commands of God, then it requires not the exercise of the inward act
of love to him, and so there will be no command for that at all, nor will it
be a duty ; and all these other commands may be satisfied without any act
of love to God in the heart, and we shall love him enough, though we never
conceive any actual love for him in our souls.
Fifthly, It will satisfy the precept if a man believe that he loves God
above all, though indeed he do not. So Lopez.6 It is enough to avoid the
sin of neglecting this precept, for one to believe probably that he fulfils it at
the time when its obligation occurs. Navarre had concluded this before
him.6 He that believes God, probably believing that he is in the state of
grace, and that his love is a love of God above all, although in truth it is no
such thing, nor he in such a state ; nevertheless, the precept is fulfilled by
him, so far, that he is not then guilty of sin for omitting the observance
of it. He adds this reason for it : Because, without special revelation, no
1 Licet diligere Deum comparative minus quam ilium, vel jeque ac ilium, sit
malum : diligere tamen eum absolute, asque vel minus, absque ulla comparatione, non
est malum, c. xi. n. x., et n. xviii., et cap. i. viii. Ut facile'colligat quis ex dicto
Cone. Trident.
Lopez, cap. x. p. 217.
2 Prseceptum dilectionis non prsecise ad internum affectum obligat, sed certe ad
externum opus. — Dejust. et jur. 1. ii. q. iii. art. x. p. 44. Col. ii. Cum vero dicitur,
Diliges, non tarn exigitur delectio affectus, quam charitas operis. — Molanus. TheoL.
pract. Tract, iii. c. xvi. n. v.
3 Diligere Deum super omnia, est omnia in ipsum referre, puta, omnia prsecepta
ejus facere. — Da nat. et grat. 1. i. c. xxii. p. 57.
4 In Luc. xvii. 10, p. 435.
6 Vide S. Clara. Probl. xii. p. 68.
So Bannes concludes that the precept for love is fulfilled by receiving the eu-
charist once a year. Absque scrupulo credi potest, quod qui digne sumit eucharis-
tiam semel in anno, adimplet simul speciale praaceptuin charitatis, in xxii. q. xliv.
art. Yet (as we saw before) it is their common doctrine, that the eucharist may be
worthily received without any act of love, or other grace, or any actual disposition
that is gracious.
6 Satis est ad evitandum peccatum omissionis hujus praecepti, probabiliter quis
credat; se illud implere tempore, quo occurrit ejus obligatio, cap. xl. p. 217.
74 TO LOVE GOD [C/HAP. III.
man can know when he is in the state of grace, as the Council of Trent deter
mines ; and so unless we maintain this, we cannot know when we fulfil the
precept.1 Thus, though his determination seem strange and desperate, yet
the ground he proceeds on is a principle of their faith, and obligeth all to be
of his persuasion who submit to that council. He declares himself further
to this purpose : He sins mortally who loves not God at that time when he
is bound to do it, under the pain of mortal sin, that is, when there is danger
of death, or necessity of receiving or administering a sacrament, unless he
probably believe that he hath grace or charity ;2 for then he would have us
believe it is not sin, as his limitation shews. Here we have the times speci
fied wherein the precept of loving God obligeth, and these are but two, and
the latter of them himself expungeth, concluding it false that we are bound
to love God at a sacrament.3 So that a man is never bound to love God but
when he apprehends death approaching ; no, nor at the point of death neither,
if then he probably believe that he hath grace and charity, though he have it
not ; for such a presumption will excuse him from sin if he love not God (as
all his life before, so) even when he is dying. Thus is the case resolved
according to their common principles, by the most learned and the most pious
of their casuists, as Bellarmine honours him, though he was none of the
Society.4
Sixthly, Attrition, with the sacrament of penance, will excuse any from
loving G-od actually, living or dying, and will secure him from perishing
eternally, though he never entertain an act of love for God in life or death.
The doctrine of their church obligeth them all to believe this, and if any of
their doctors seem to say otherwise, they contradict either that or themselves.
For their church requires nothing precisely to put a man into the state of
grace and salvation, living or dying, (how long soever he hath persisted in
enmity against God, how highly soever he hath expressed his hatred of
him), but only a due partaking of the sacrament of penance ; and he is suffi
ciently qualified for such a participation if he be but attrite, that is. as they
explain it, if he have but some remorse for sin out of servile fear, not out of
love to God (for that fear as servile is contrary to the love of God5), so that
for this (which they count sufficient to secure his eternal state), even at last
gasp, he needs not any act of love to God. And this is not only the opinion
of particular doctors, but (as I shall shew hereafter) the doctrine of the
council of Trent,6 and so not only probable with them, but certain.
If a man at the point of death, who never had an act of love for G-od in
all his life, do then ask his confessor whether such an act be needful for him
before he die ; if the priest tell him it is not necessary, he may safely give
up the ghost, and die as he lived, without any actual affection for God ; for
1 Addo, eum qui diligit Deum, probabiliter credens se esse in statu gratise, subin-
deque suum amorem esse amorem Dei super omne aliud, quamvis in rei veritate non
sit hujusmodi, neque sit in eodem statu ; nihilominus tamen adimplere hoc prseceptum,
quoad effectum evitandi novum peccatum quod admitteretur ob omissionem imple
ment! ejus, quoniam sine speciali revelatione scire non potest quis, quando est in
statu gratiae ; ut definit Cone. Trident. Et ita nisi hoc teneamus, nequiremus scire
quando hoc prseceptum impleremus. Cap. xi. n. x.
2 Peccat mortaliter, qui eo tempore Deum amare negligit, quo sub peccati mortalis
reatu tenetur, veluti quando mortis periculum, vel necessitas recipiendi vel adininis-
trandi aliquod sacramentum se obtulit, nisi probabiliter crederet se gratiam vel
charitatem habere. — Idem. ibid. n. xx.
3 Ibid. n. viii. et ix. supra.
4 Martinus, Aspilcaeta, Navarrus, vir doctissimus, et Piissimus. De script. Eccles.
p. 313.
5 In quantum servilis est contrariatur charitati. So Aquinas, ii. 2, q. xix. art. 4.
6 Sess. xiv. c. iv.
CHAP. IV.] IS MORE THAN NEEDS BY THEIR DOCTRINE. 75
though he he deluded hy his confessor, yet consulting him he has done his
endeavour, and so his1 ignorance, they say, is invincible, and will excuse
him. And the priest must tell him that it is more than needs, if he believe
the council of Trent, since there it is declared that the sacrament, with attri
tion (though this include something repugnant to such love), is enough to
justify, and pass any into a state of grace, and consequently is sufficient for
salvation. And thus they argue,2 grace is a sufficient cause of glory ; hence
whatever it is, without which grace may obtained, that is not necessary to
salvation ; by which account no act of love (nor of any other grace) will be
needful for them, that they may be saved.
Thus, in fine, here is a religion which pretends to be Christian, but excuseth
and disengageth all that profess it from the love of Christ ; a doctrine which
bereaves religion of that which themselves count its life, and quite stifles all
the spirits of Christianity, chops off all Christian virtues, all gracious acts
and qualities in this one neck, and leaves nothing but a ghastly carcase. For
obliging them to neglect love as needless, it makes the rest impossible ; with
out it, there can be no saving faith, no godly sorrow, no filial fear, no delight
in God, no desire to enjoy him, no genuine gratitude. When the life of a
true Christian should be made up of these, they leave it not possible for
him to have one act of true Christian virtue, for without love, they say
themselves, there cannot be any one true virtue. Here is a way to heaven
for those that never loved God in life or death, a path that pretends to heaven,
but lies quite cross to the way of Christ, and leads directly to outer darkness ;
a doctrine that encourageth them to live in hatred of God all their days,
and in the end sends them out of the world under the dreadful sentence of
of the apostle, 1 Cor. xvi. 22, ' If any man love not the Lord Jesus, let him
be Anathema, maranatha.' To conclude this head, it is a doctrine which is
damning, not only meritoriously, but effectually, and will certainly ruin eter
nally all that believe and practise it, and hath in it the mortal poison and
malignity of a hundred such speculative opinions as pass for heresies.
And beside the danger and horrible impiety of this doctrine, it is ridicu
lous to the very highest degree ; for can anything be more senseless, than
to ask how often a man ought to love his best friend and benefactor ? whether
once in his life be not enough in all conscience ? nay, whether it be not
very fair not to hate him ? And, indeed, they state the business all along
in such a manner, and manage it with such nicety and caution, not as if they
were afraid lest men should love God too little, but as if all the danger lay
on the other hand ; and their great care were that nobody should love him
too much, or love him at all. I do not believe that things so palpably impious
and ridiculous were ever so solemnly debated by men of any religion what
soever.
CHAPTER IV.
There is no necessity of saving or justifying faith by the Romish doctrine.
Sect. 1. That no man can be justified or saved without faith is so evident
in Scripture, that none but an infidel can question it. The Romanists do
not express any doubt of it, and yet they make no other faith necessary
than that which is neither justifying nor saving. They have two sorts of faith,
' 1 Sum. Rosel. v. ignorant, n. i. Bonacin. de peccat. disp. iii. q. viii. punct. iii. n. 16.
Sta. Clara. Problem, xv. p. 87. Doctores communiter.
2 Dicendum quod gratia est sufficiens causa gloria?, undo omne illud sine quo
obtiueri potest gratia, non est de necessitate salutis. — Aquinas in iv. dist. ix. art. i.
76 SAVING FAITH [CHAP. IV.
one for the unlearned and ignorant, which they call implicit ; the other for
the learned and more knowing, which they say should be explicit.
The former, as they describe it, is an assent to some general, including
many particulars, with a mind to believe nothing contrary thereunto. The
general is this, that whatever the Roman church (which cannot err) believes,
is true ; the particulars included are they know not what, for they are sup
posed ignorant. Now this, we say, is no Christian faith, and make it
apparent that it is no such thing. For, first, it is no belief of any one
particular or article of the Christian faith. It is only a belief of a general,
which is no truth at all, much less Christian (that the church of Rome
cannot err, or believe anything but what is true), when the ignorant person
neither knows what this church is, nor what she believes, nor why he should
give her such credit. So that the act is a blind conceit, unworthy of a man,
or a Christian ; and the object a general error.
And then as to the particulars which are necessary for Christians to be
lieve, this implicit faith doth not actually believe any of them at all ; if it
did, it would not be what it is, implicit. It apprehends them not, and
therefore cannot believe them ; for, as themselves acknowledge,1 that cannot
be believed which is not known. To render this clear to us, they thus ex
plain it. When2 a man is asked whether Christ were born of the Virgin
Mary, and whether there be one God and three persons, and he answers
that he knows not, but believes touching these things as the church holds,
this is to believe implicitly ; so that a man may have this faith completely,
and yet not believe an article of the creed; and if this be Christian faith,
a man may have it who believes nothing of Christ. They are believers,
at this rate, who have a mind to hold what the church doth concerning
Christ or the creed, though they never know what that is. They know not
what the church holds, unless the church's knowing be their knowledge ;
and so believe nothing, unless the church's believing be their faith ; and
so have no faith to save them, unless it be saving faith to believe by an
attorney.
Secondly, As this faith may be without the knowledge and belief of any of
the particular articles which are necessary to be believed by Christians, so
(which is yet more strange) it may be with the belief of what is opposite
and repugnant to the Christian faith. This they acknowledge, and clear it
to us by instances. A man may be disposed to believe what the church
holds, and yet may believe that God the Father and God the Son are not
equal, but one greater and elder than the other, or that the persons in the
Trinity are locally distant. Such is the virtue of implicit faith, saith Alsten-
taig,3 that, if he who hath it believes these errors, or any like them, he would
be no heretic ; he would not sin, provided he doth not maintain his error
pertinaciously, and that he believes because he thinks the Church believes
it. Or such a catholic may believe4 that the three persons in the Godhead
are one woman ; it would be but a sjnall fault with Angelus to believe this,
1 Neque enim credi potest quod non cognoscitur. — Fill. tr. xxii. n. xxxix.
2 Baimes. xxii. q. ii. art. viii. sect, dubitatur secundo. Sum. Rosel. verb, fides,
n. i.
3 In tantum valet fides implicita, quod si quis habens earn falso opinaretur, ratione
naturali motus, Patrem majorem, vel priorem Filio : vel tres personas localiter dis-
tare, aut simile quid, non sit hsereticus, non peccet : dummodo hunc errorem perti-
naciter non defendat, et hoc ipsum credat, quia credat ecclesiam sic credere. Verb.
Credere. — Sum. Rosel. v. fides, n. ii. After Pope Innocent and Hostiensis.
4 Ut puta vetula credit Trinitatem esse unam fseminam, et quoniam credit eccle
siam sic tenere, sic credit : et tameu non est haeretica : quia conditionaliter credit, si
ecclesia sic tenet et credit. — Verb, fides, n. vi.
CHAP. IV.] NOT NEEDFUL BY THE ROMAN CHURCH. 77
thinking the church believes the same. Or he may believe that Christ is
not true God and man, and yet not be condemned for it, if the pope believed
it too.1 If trusting a priest (who tells him the church holds it) he believes
anything against the articles of faith, he is excused, saith Sancta Clara,
after Scotus and Gabriel and others.2 Though he expressly disbelieve any
article of faith, yet he may be said to believe it implicitly.3 So that he may
believe that the creed or the gospel is not to be believed, he may count it a
fable (as Pope Leo called it) and yet be a Christian as to his belief, if this
be the Christian faith. He may be expressly an heretic or a monstrous mis
believer, and yet implicitly be a faithful Roman catholic.
Thirdly, Such a faith as this Jews and Turks and Pagans have, even the
worst of these, who do but acknowledge a God of truth ; for they believe
what this God reveals is true, and this generally involves all the particulars
of the Christian belief, so that if the belief of such a general, without other
faith as to the particulars, may be sufficient for papists, such infidels may
pass for as true believers, as Roman catholics. Yea, the faith of such
catholics will be so much worse than that of these infidels, as it is better to
believe God's veracity and revelation than to believe the infallibility of the
Roman church, or the truth of all therein believed.
Indeed, such a faith was not counted sufficient for Christians, till Chris
tians were thought to be something like asses. Aquinas inquires whether
all be alike obliged to have an explicit faith. He answers negatively, and
the ground of his conclusion is Job i. 14, ' The oxen were ploughing, and
the asses were feeding beside them ;' from whence he argues gravely* that
the people, who are signified by asses, are to lie down in the faith of their
superiors, who are signified by the oxen, as Gregory expounds it. But what
if the oxen go astray ; what must become of the asses then ? Why, they
may follow them without hurt, believing that they are right when they are
in a wrong way (for they must not have their names for nothing). So he
resolves this difficulty. Human knowledge is not the rule of faith, but
divine truth,5 from which, if some of the superiors (the oxen) make defec
tion, that hurts not the faith of the simple (the asses), who believe them to
have the right faith. After these two saints, their best pope and their
angelical doctor, that we may see we owe not this rare notion (where their
whole church is so subtilly divided into oxen and asses) to any lower than
the most eminent amongst them, Cardinal Bellarmine,6 their great cham
pion, makes use of the same exposition of that text to maintain the suffi
ciency of such a faith.
Stapleton would have us believe that they admit not of this implicit
faith, save in points of less moment ; but herein he misrepresents them, and
would delude us ; for it is the common doctrine of the Romanists, that an
implicit faith in Christ (such as pagans may have, and for which none
1 Siquis non crederet Christum esse verum Deum et hominem, et idem sentiret
papa, eum non iri damnatum. Cardin. St Angeli. ad legates Boh em. an. 1447.
2 Rusticus et imperitus qui suo parocho fldem habens, credit aliquid contra articu-
los fidei, excusatur a peccato. — Probl. xv. p. 98.
3 Licet alicui articulo fidei discredat explicite, credit tamen implicite eidem in
generali fide, &c., ibid — Corduba.
4 Quia videlicet minores qui significantur per asinos, debent in credendis adhaerere
majoribus, qui per boves significautur, ut Gregorius exponit in ii. moral. — Aquinas.
ii. 2. q. ii. art. vi.
5 Humana cognitio non sit regula fidei, sed veritas divina ; a qua sic aliqui ma-
jorum deficiunt, non prcejudicat fidei simplicium, qui eos rectam fidem habere credunt.
— Aquinas, ibid, ad tertium.
6 De justific. 1. i. c. vii. p. 706.
78 SAVING FAITH [CHAP. IV.
should have the name of Christians) is sufficient under the gospel to pass
any into a justifying or saving state.1
This is it which our divines commonly teach, saith Vega,2 when they say
the faith of one mediator, either explicit or implicit, is enough for justifica
tion. And Sancta Clara,3 with others, tell us this is the more common
tenet in their schools ; and whereas they make some difference between jus
tification and salvation in this point, Bannes helps to remove it. It is
neither heresy, saith he, nor error, nor rashness, nor scandal, to assert that
a man may also in the same manner be saved, because justification, being
the last disposition to glory, it is very probable that he which is justified by
an implicit faith, may also, by the same faith, without alteration, be saved.4
It is true, they say there is a precept for a more express faith, though no
more than this implicit belief in Christ be needful, necessitate medii. But
they have so many ways to exempt infidels (even under the profession of
Christians) from its obligation, that few in comparison will be culpable for
not observing it. By their doctors they are excused, if they5 be dull or
gross-witted. If they be ignorant or impotent,6 or if their priest or their
parents mislead them,7 or if the object of faith be not duly proposed,8 if by
slight reasons or by impious persons (then it would be imprudence to believe) ;
or if they do not doubt of their faith,9 or if their teachers be fallacious or
erroneous, or if the proposal10 be not enforced with reasons, with holiness of
life, with the confutation of the contrary, and with some wonders ; in short,
if they have not had sufficient instruction (in this all agree). And this
alone will excuse a great part of their church, who, for want of such instruc
tion, are acknowledged by themselves to be infidels. Thus Navarre delivers
it. In the whole Christian commonwealth11 (he means the Roman church),
there is so great neglect as to this, that ye may find many everywhere who
believe no more of these things (i. e. of Christ and the most ne'cessary
articles of the Christian faith) in particular and explicitly, than some hea
then philosophers who have only the natural knowledge of the one true God.
1 For this are alleged, Altisiodorensis, Gulielmua Parisiensis, Richardus de Media
Villa, Scotus, Bradwardin, Gabriel, Baptista Tronamala, Vega, Medina, Corduba,
Faber, Petigianis, Herrera, &c. Victoria, Soto, Canus, Bannes, Alvarez, in Sta Clara.
Probl. xv. et in Bannes in xxii. q. ii. art. viii.
2 Vega pro Cone. Trident. 1. vi. c. xv. p. 92.
3 Probl. xv. p. 89, Et hsec est communior in Scholis, ut declarat et sequitur Herrera,
&c. So Bartholom. de Ledesma sum. de sacram. psenit. cum ad primam justificationem
fides explicita Christi non requiratur, ut supponimos, tanquam magis probabile, et
commune in scholis, &c.
4 In xxii. q. ii. art. viii. dub. ult.
Dicendum quod gratia est sufficiens causa glorise, unde omne illud sine quo obtineri
potest gratia, non est de necessitate salutis. — Aquinas, in iv. dist. ix. art. i. vide ; Soto,
in iv. dist. v. q. unica. art. ii. dub. ult.
5 Fill. tr. xxii. n. xl. et n. Iv.
6 Dico secundo obligationem prsedic^am esse sub peccato mortali, nisi ignorantia
aut impotentia excuset. Communis doctorum.
7 Probabilis est (ignorantia) quando quis habit fundamentum probabile ; ut dura
rusticus credit aliquid.ductustestimonio sui parochi autparentum — sic doctores Com-
muniter. — Sancta. Clar. ibid. p. 87.
8 Quando articuli fidei non modo debito proponuntur ; aut rationibus frivolis, vel ab
hominibus impiis : tune enim credere esset actus imprudentiae, secundum D. Thorn,
xxii. q. i. art iv. ad secundum. — Idem. ibid, vid plures in Jo, Sane. d. xix. n. et. iv.
9 Id. ibid. p. 95.
10 Aragon. in xxii. q. xi. art. ii. dub. ult. ibid. p. 101.
11 In universa Christiana republica, circa hsec tanta est socordia, ut multos passim
invenias nihil magis in particular! et explicite de hisce rebus credere quam ethnicum
quendam philosophum, sola unius veri Dei naturali cognitione praeditum. Cap. xi.
n. xxii. p. 142.
CHAP. IV.J NOT NEEDFUL BY THE ROMAN DOCTRINE. 79
But if the precept could reach any through all these securities (which we
cannot easily imagine), yet there is one way to clear them all of it, so that
they may live and die infidels, without danger from any command requiring
faith in Christ ; for he that hath not that express faith which is commanded in
the gospel, but only what is requsite necessitate medii, is living or dying, if he
be sorry for his negligence, and purpose to amend (which may be in their
sense without true repentance), capable of absolution without any instruc
tion from his confessor.1 And by virtue of that he may live in a justified
state, or if he die, he passeth out of the world as a very good Christian,
though he believe in Christ no more than a heathen.
Sect. 2. Pass we to their other sort of faith, which they call explicit. It is,
as they define it, an actual assent to the particulars which the church pro
pounds as revealed by God. This, with them, is justifying faith, requisite in
the learned and more intelligent amongst them. As to the object of it, if
we view it well, it looks untowardly for a thing by which a sinner is to be
justified. For it is prodigiously extended, and takes in things uncertain,
false, impossible, impertinent, and ridiculous, as points that must certainly
be believed unto justification ; for their church propounds as things revealed
by God (and so objects of justifying faith) not only what is delivered in
Scripture, but unwritten traditions concerning matters of faith and manners,
and these, if they will be justified, they must believe, though they know not
what they are, nor where to find them, but in the church's unerring fancy.
She propounds also the unanimous consent of the fathers in sevei^il points ;
and though this never was, or is impossible to be known, yet it must be be
lieved by those that mean to be justified. She propounds the decrees of
councils to be believed as divine truths, when it is acknowledged that the
design in councils for many hundred years was not to discover truth, but to
promote the Roman greatness.2 She propounds also the determinations of
popes : these must be believed as infallible, when ordinarily they were neither
persons of common truth or honesty ; and we must be justified by believing
the dictates of atheists or heretics,3 of conjurors* or incarnate devils,6 of
vicious beasts and wicked monsters ;6 for those who cry up his" holiness have
adorned him also now and then with these other sacred titles.
I know not whether these things are more ridiculous or more horrid ; how
ever, letting them pass as they are, let us take their faith at best, and make
it better than they will have it. Suppose it rested in the Scriptures, and
had nothing for its object but revelation, such as is truly divine, yet even
so, they give such report of it as will scarce suffer us to think that they can
expect to be justified by it. Considered in itself, they count it not worthy
the name of a virtue.7 They call it a dead, idle thing ;8 and though they
1 Imo in rigore, non tenetur confessarius, etiamsi sanus sit psenitens, eum instruere
ante absolutionem ; dummodo enim doleat de preterita negligentia, et proponat em-
endationera in futurum, capax est absolutionis, sola fide explicita circa mystcria neces-
sario credenda ex medio. — Fill. tr. xxviii. n. Iviii. vide Jo. Sane. d. ix. n. xviii.
2 Omnia concilia post Chalcedonense potissimum institutafuerunt, nonut erueretur
veritas, sed ut roboraretur, defenderetur, atque augeretur semper ecclesiso Romanse
potestas, et ecclesiasticorum libertas. — &neas Sylvius. 1. ii. de gest. cone. Basil.
3 Canus. loc. Theol. 1. vi. p. 243, 344.
4 Sylvest. ii. Platin. Chron. Martini Poloni. Hildeband. Binno Cardin.
5 Fsex vitiorum et Diabolus incarnatus ; Constan. concil. Sess. xi. art. v. ; Benedict.
ix. vid. Baron, an. 1034, n. iii.
6 Sunt qui scribunt hunc sceleratissimum hominem, sen monstrum potius. — Flatina.
vita. John xiii.
7 Dominic, a Soto. de natur. et grat. lib. xxi. c. vii. d. Ixxix. et Ixxxi.
8 Concil. Trident. Sess. vi. c. vii.
VOL. III. T
80 SAVING FAITH [CHAP. IV.
would have it to be an infused habit, and ihe gift of God (because the Scrip
ture so calls that which is justifying faith indeed), yet they say1 a mere
human qualit}', acquired without any supernatural assistance, may perform
its proper act and office by actual assent to the whole Christian doctrine.
They confess it is commonly found in the worst of men (in perditisnmu
hominibus), such as are neither acted nor possessed by the Spirit of God ;
such as live and die in mortal wickedness,2 and are damned for it ; yea,
some of them confess that it is in the devils. This faith, saith Cardinal
Contarenus,3 is not it by which we belive that there is a God, or by which
we believe that the things are true which God speaks ; for this also is in
the devils and the most wicked men. Yet at other times this is with them,
the Christian, the catholic faith, as if it were enough to make them true4
Christians and catholics ; but sure they will not seek for their Christianity
and catholicness in a room lower than purgatory. However, instead of a
faith which the Scripture calls for as saving and justifying, they commend
to Christians a faith which hath no connection at all, necessary or probable,
with salvation or justification. All they have to say is, that it must neces
sarily be joined with love ; but when they have said this, they undo it, and
all by making love itself unnecessary, as we saw before.
Sect. 3. In fine, they seem little concerned for faith, who hath it or hath
it not, or how little it be, or how seldom acted. It is not5 necessary that
the pope himself should have this faith (though the devils want it not), yea,
or any other virtue, for all his ' holiness : ' the body may do well enough,
though the head of it be an infidel. They are obliged to maintain this,
because their popes often have been no better. And the body may shift
pretty well without it too. This may be the true catholic church made up
of the whole company of believers, when not one amongst them all hath
faith ; for time was, say they,6 when none at all had faith, but only one
woman, and it may be so again.
As for the exercise of it, Hurtado thinks an act of faith may be requisite
once in a year ;7 but the Jesuit may seem to deal unmercifully with them,
putting them to believe some of their creed once in twelve months. Those
of other orders would not have them so much oppressed, once in twelve
years will be enough ; Bonacina8 saith four or five moments in a whole life
may suffice for this, and specifies them ; but because this may seem too
hard, he signifieth withal how they may be eased in a manner of them all.
For once (though that be at the point of death) an9 implicit act may serve ;
at another time or two, the precept for faith doth not of itself oblige to the
act, only10 it is requisite by accident ; and so the neglect of it, then, will be
no special sin, nor need be confessed ; at another time (or more if there
1 Scotus in Hi. dist. xxiii. ait. fide humana (quam ipse appellat acquisitam), homi-
nem posse assentire toti prsedicationi Christianse. Imo ita inquit, credimus authori-
tati ecclesise (quam ipse putat humUnam et institutione parentum). — Cui sententia
adhuc explicating subscribit Durandus q. i. in ii. sent. d. xxviii. dicens fidem in-
fusam non esse necessariam, nisi ut facilius credamus. — Solo. ibid. 1. ii. c. viii. p. 81.
2 Bellarm. de baptism. 1. i. c. xiv.
3 Fides base non est ea tantum qua credimus Deum esse, et qua credimus vera esse
quae dicit Deus, haec et enim est etiam in dsemonibus et perditissimis hominibus. —
Confut. artic. Lutheri. art. i.
4 Concil. Trident. Sess. vi. c. xxviii.
6 Non enim fides interior fiomani pontificis ecclesise est necessaria. — Canus ; loc.
Theol. lib. vi. c. ult. p. 344.
6 Abbas in Sylvest. sum. v. concil. n. iii.
7 Existimant aliqui preceptum eliciendsa fidei obligare singulis annis — verum hoc
communiter negatur. — Petr. a S. Joseph, sum de i. prsecept. art. i. p. 6.
8 Tom. ii in . proacept. disp. iii. q. ii. punct. ii. 9 N. xii. 10 N. is., and xi.
CHAP. IV.] NOT NEEDFUL BY THE ROMAN DOCTRINE. 81
were occasion), ignorance, or want of consideration, may1 excuse them (for
these two, though they ruin the greatest part of the world eternally, yet are
the greatest security of Roman catholics ; and not only exempt them from
that which is most the duty of Christians, but will not sutler them to sin, at
least mortally, do what they can). So that, after all, one act of their faith
once in a lifetime will be enough. I think it sufficient (saith he after many
others) for those that are rude, to give an explicit assent once to the articles
necessary to salvation, while they are propounded by their confessor, or
some other.2 But how must the confessor propound these articles to them,
so as they may pass this one act of faith upon them once for all ? Why, the
best way,3 he tells us, is by a mode of forming the sign of the cross, as it is
described for this purpose by Graffiis, Bellarmine, and other great divines.
I had the curiosity to see how a confessor can make the most ignorant per
sons true believers by the sign of the cross, and so effectually, as they never
need more believe than once while they live, and found it lying thus : 4 Let
the confessor teach him to form the sign of the cross with three fingers, to
signify the mystery of the most sacred Trinity. But first, it must be drawn
from the top of the head, or front, to the navel, to shew that the Son of God
descended from the highest heavens into the bowels of his mother ; then
draw the cross line from the left arm to the right, so the cause of the incar
nation is expressed ; he came from heaven to earth, that we, who were to be
placed amongst the goats at his left, might be removed to his right hand
amongst the sheep. This is the admirable expedient. The grave Benedic
tine reflecting on it was put into a transport ; for he adds, Behold what
great mysteries of faith mother church has taught us by one mode of form
ing a cross, so that a rude person needs know nothing besides this, even this
alone may be sufficient for his salvation !5 Here is a compendious way indeed
to salvation, and all the knowledge and faith needful for it. He that can be
satisfied with it (and give himself up to absurd and ridiculous delusions,
against all the evidence of God's word), may in few minutes, with once
making the sign of the cross, get all the faith requisite for a Roman catholic ;
and when by such admirable conduct of the cross he hath but once believed,
he need never more trouble himself with faith while he lives.6 The precept for
faith (saith another) obligeth not, but perhaps once in a life ; and it is de
livered as the judgment of Aragon Torres, and other their chief divines, that
of itself it binds not, but when one comes to the use of reason, or if it be not
then performed, afterwards ; but after one act of faith once put forth, the
obligation to exercise more acts do rarely, or may be never, occur. Such is
their faith, and thus you must conceive, if you can, how they live by it.
1 N. viii.
2 Existimo tamen sufficere, ut isti rudes semel assensum explicits praebuerint
articulis ad salutem necessariis, dum sibi proponebantur a confessario, vel ab alio. —
Ibid. n. xiv. ibi Malderus et alii. Peter a S. Joseph reduces all the moments and
occasions where an act of faith may be* thought requisite to six heads, and then de
clares upon each severally, either that the precept doth not of itself oblige, or that
they may be excused from sin in neglecting it at any of them. — Sum in i. precept,
art. i. pp. 3-6.
3 Bonacin. ibid. n. xvi. 4 Graff, decis. part. i. 1. i. c. xxiv. n. iii.
5 Ecce quanta nobis fidei nostrso mysteria unica iormandae crucis ratione mater
ecclesia docuit, ut si nihil prseterea sciret rudis homo, vel hoc solum ad salutem illi
sufficere queat. — Ibid.
Praeceptum fidei non obligat per se, nisi semel forte in vita. Vid. Jo. Sane. disp.
xli. n. xxxii. Advertant praeceptum fidei non obligare per se, nisi tempore usus ra-
tionis advenientis, vel postea si tune non est impletum taliter, quod post semel elici-
tum actum fidei raro vel fortasse nunquam occurrat, dicta obligatio exercendi actus
fidei, sic expresse Suarez, Aragon, &c.—Ibid.
82 TEUE REPENTANCE [CHAP. V.
They can make a life of faith of one act alone in a whole life. No wonder
they presume that they can so perfectly fulfil the whole law, yea, and pay
God much more than his due, when they make the greatest commands (the
sum of the law and gospel) to amount to little or nothing, and instead of a
hundred, set down, not fifty, but a fraction, or a cypher ; when, in the case
before us, they take no more notice of the faith which the gospel calls for,
yea, make bold in a manner wholly to neglect that of their own making.
CHAPTER V.
There is no necessity of true repentance for Romanists by their doctrine.
Sect. 1. If anything be absolutely and indispensably necessary to salvation,
it is repentance. Christ himself declares it, Luke xiii. 3. The doctrine of
repentance from dead works is a fundamental, and so made expressly by the
apostle, Heb. vi. 1 ; so that without the belief and practice of it, no sinner
can possibly be saved, nor have any hopes of it, but such as are delusions.
Thus necessary hath the Lord made it, and yet by the Roman doctrine, it is
more than needs for any sort of sins.
As to original sin (the corruption of our natures), those of them who hold
there is any such thing within us, yet declare that if it be any sin at all, it
is the least of all sins. Andradius, employed by the council of Trent to write,
tells us that their .divines so determine. Bellarmine saith,1 that amongst
all sins it is the least voluntary, and on that account is less than any venial
sin ; and it must be little indeed, that is less than any venial, for that, as
another cardinal2 tells us, passeth for nothing. And that which hath so
little, or nothing of sin in it, needs no repentance. So Soto3 concludes,
a man that hath no guilt but that of original sin, hath no need of any repent
ance. Thus they represent original sin as it is in them before baptism, but
after they are baptized, they all agree that it is no sin at all. The council
of Trent hath determined it (and so it is now with them an article of faith)4
that in baptism, not only the guilt of original sin is remitted, but whatever
of it hath anything of the true and proper nature of sin, is totally taken
away ; and they curse5 those who hold that it is only pardoned or impaired,
and not all the sin of it quite abolished by baptism. They say they are be
come innocent, pure, harmless, spotless,* without the least speck of original
sin, and so without any need of repentance upon that account.7 They are
so far from being actually obliged to repent of any natural corruption, that
they cannot be obliged to it, God himself cannot bind any one to repent of
it. So that if there be in our natures any defectiveness as to the image of
1 After Aquinas, iii. q. i. art. iv. de amiss, grat 1. i. c. x. p. 226. Inter omnia pec-
cata minimum habet de voluntario, et ideo minus grave est, in ratione voluntarii, quam
quodlibet veniale.
2 Modicum pro nihilo habetur, Cajetan. Sum. v. fest. (et ssepius alibi) secundum
quoque commune est, modicum pro nihilo reputari, p. 310.
3 Haudtamen hide homini, ulla est penitentia necessaria. — De Nat. et Oral. 1. ii.
c. xii. p. 92.
Contritio cum sit dolor, voluntatis duritiem ex peccato contractam comminuens, non
proprie est de peccato originali, Aquin. supplem. q. ii. art. ii. ; Sylvest. v. contritio. n.
iv.; Graff. 1. i. c. iv. n. ii.
4 In Baptismate, non modo remitti reatum originalis peccati, sed totum id auferri,
quoal veram ac propriain rationem peccati habet, Sess. v. c. iv.
5 Ibid. ca. iv. 6 Innocentes, puri, immaculati.
7 Tantum abest obligari quempiam ad originalis culpae penitentiam, ut neque possit.
Soto ibid.
CHAP. V.] A NEEDLESS THING IN THE ROMAN CHUKCH.
God, any averseness to God and tha.t which is good, any propenseness to
evil, we are not to take notice of it, or grieve for it as a sin ; for however
the apostle frequently calls it so, it is none ; no more to be repented of than
an innocent, harmless thing. Thus original sin is quite discharged from any
concern in our repentance.
Sect. 2. There are other evils which make up the far greatest part of actual
sins, which by their doctrine are but venial. Of this quality are not only
those which they count small in their own nature, and those which are small
in respect of the matter of them, but likewise all (how heinous soever as to
the nature of them, how great soever as to the matter of them) that are acted
without perfect deliberation, and are not completely voluntary. And by
favour of their describing this third sort of minute evils, the most enormous
wickedness that can be acted against God or man, may come under the notion
of venial faults (of which hereafter). Blasphemy, perjury, adultery, murder,
&c., when without perfect deliberation, will be no worse.
However, these with them are light faults, and lightly cancelled (as they
tell us) by the bishop's blessing, by holy water, by knocking the breast, by
saying a paternoster, by extreme unction (so our Rhemists, Aquinas adds1),
by the eucharist, by any of the seven sacraments," by any sacramental
unction, by prayer in a holy place ; yea, or by but entering into a conse
crated church.
So that by these and other such means, et si aUqua alia sunt hujusmodi
(saith Aquinas), pardon of venial sins may be obtained ; yea, any one of
them will quite 3 abolish the fault, if not the whole penalty, particularly holy
water, which (as Canus teacheth 4) takes away the punishment of sin, and
also the faults that are venial. No wonder if they determine that the sacra
ment of penance is not needful for these, not so much as their ritual re
pentance, and that there is no necessity they should be so much as confessed,
nor any remorse or grief required for them,5 nor that they should be relin
quished so much as in their resolution only.6 Contrition^is so far from being
requisite for venial sins, that with them attrition is not needful, for that is
a displicence arising from shame or fear ; but these sins are (in their account)
neither shameful7 (it is no crime, they say, to glory in them) nor dangerous ;
no man can be condemned for them.8
1 In Mat. x. 12.
2 Tertia, q. Ixxxvii. art. iii. Taceri citra culpam, multisque aliis remediis expiari
possunt, Cone. Trident. Sess. iv. can. v.
3 Vide Aquinas ibid, tertium.
4 Peccatorum psenas solvit, culpas etiam veniales, De Sacrament, pars. i. p. 752,
vid. p. 751.
5 Concil. Trident. Sess. iv. Can. v.
Ad venialia in confessione explicanda teneri, qui solis venialibus urgetur — negat
communis opinio cum D. Thoma. Scoto. Durando. Major. Victorell. ad Tol. 1. vi.
c. xi.
Utrum peccata venialia necessario sint confitenda ? Eesp. secundum Scotum, quod
non ; etiamsi nullum habet mortale : quoniam per peccatum veniale etiam in propo-
sito, homo non potest damnari nee periclitari, et psenitentia est secunda tabula pro
periclitantibus, igitur non obligatur ad earn nisi babens mortale. Imrao dicit Petrus
de Palude in iii. quod nee etiam papa possit ad hoc obligare. — Angel, sum. v. Con-
less, n. xxv.
Cum dolor de venialibus non sit necessarius, ne confessio quidem venialium ne-
cessaria est. Canus. pars. vi. relect. de psenitent. p. 955. Secundum S. Thorn, in iv.
dist. xvii. homo tenetur habere istum dolorem (contritionis) de peccato actuali, non
de originali — et de mortali non de veniali, quia cum ejus complacentia mori potest,
ac salvari, Sylvest. v. contrit. n. iv. vid. Navar. c. i. n. xxiv.
6 Non est necessariuin habere propositum nunquam peccandi venialiter, Navar. c. i.
D. X.
7 Cone. Trid. Sess. xiv. 4. 8 Vid. Suarez, torn. iv. disp. xx. sect. vi. n. iii.
84 TRUE REPENTANCE [CHAP. V.
Thus their doctrine giveth them all abundant encouragement to live and
die impenitently in these sins, in all of them ; for all of them in the world,
if found in one man together, amount not to so much as one mortal siu.1
All the penitence for these that is required by the precisest of them, is no
more than one act of charity contains, i. e. such a virtual dislike as a man
may have of that which he was never actually displeased at, no, nor so much
as thought of.3
It may seem strange (the operation of the spirit of delusion not considered)
how such a conceit could ever possess the fancies of rational persons, and of
some acquaintance with the Scriptures ; that their sacramentals (holy water,
and the like trifles) should have the virtue to procure pardon of sins, even
without repentance. Aquinas would have us satisfied with this, that they
do not remit sins of themselves, but are said to do it, because they may
excite that fervour by which they are remitted ;3 but this fervour is not re
pentance, and whatever it be, it ought to be excited, that it may remit sin,
since this admirable virtue is ascribed, to it on that account. No, say his
followers, we must understand him so, that it is not always requisite it should
be excited, but that these sacramentals are instituted for this end. Where
fore to receive them as accommodated by the church to this effect is an act
of repentance, and procures remission of venial sins ; although there be no
way any excitement of devotion, nor any remembering of these sins, nor any
dislike of them ; for if this were required, truly they would not be sacra-
mentals, since this dislike alone would be sufficient ; so de Graffiis after Soto>
Here is pardon of sin by an excitement of fervour, though it be not excited ;
that must be the implicit repentance, sufficient for the pardon of venial
sins ; and the explicit very like it, an act of repentance (such as is receiving
of holy water), without any remembering the sins to be repented of, or
any dislike of them. They had need believe that these sins are no trans
gressions of the law, since they expect to be secured from its penalty by that
which is no repentance,.
Sect. 3. Hereby it is too manifest that they make repentance needless,
both in reference to original sin,, and likewise to all those which they count
venial. If they will have it needful for any sin at all, it must be for those
they call mortal ; but then these are but few in comparison. They have
reduced them to seven, and none pass for deadly but such as quite extinguish
spiritual life, and kill the soul immediately.5
Well, but is repentance necessary for these ? As to this, divers of great
eminency amongst them conclude that there is no divine precept for repent
ance.6 God hath not commanded any to repent. Now if he command it
1 Etiamsi omnia venialia peccata simul colligerentur in unura, nunquam efficerent
id, quod facit unum lethale peccatum. — Bdlarm. de amiss, grat. 1. i. c, xiii. p. 91.
2 Aquinas iii. q, Ixxxvii. art. i. c.
3 Ideo ista dicuntur specialiter dimittere, non quia remittunt per se, sed quia sum
excitativa fervoris per quern fit remissio. — D. Th. in iv. art. ad ii. dum.
4 Sed adverte quod responsio D. Thorn, quod ideo ista dimittunt venialia, quia exci
tant fervorem, intelligenda est, non quod semper requiratur ilia excitatio, sed quod de
se hsec sacramentalia ad hoc sint instituta. Quare ilia suscipere, tanquam ad ilium
effectum ab ecclesia accommodata censetur actus pasnitentise, et acquint remissionem
venialium, etiamsi nullatenus excitetur ad devotionem, uec memoriam habeat veni-
alium, vel displicentiam, nam si ilia requireretur. profecto sacramentalia non essent,
cum sola displicentia sufficeret. Sotus dist. xv. q. ii. art. i. modo tune non habeat com-
placentiam, Graff, t. i. c. xvi. n. ix. p. 13. Victoria, Canus, Major, Cajetan. Ledesmi
et alii in Suarez. torn. iv. disp. xii. sect. ii.
5 The particular sins contained under these seven capitals (as their offspring), the
people need not trouble themselves about them ; for common confessors are not obliged
to know whether they are mortal or no. — Angel, sum. v. Confess- iv. n. iii.
6 Sunt enim theologi et fuerunt, quorum opinione de actu penitentias special! prse-
CHAP. V.J A NEEDLESS THING IN THE ROMAN CHURCH. 85
not, it is not necessary ; and if it be not a necessary duty, it is no mean
necessary to salvation. For, as themselves tells us, though all that is com
manded be not necessary to salvation, yet all that is necessary to salvation
is commanded.1 That there is no special precept which requires repentance,
was the opinion of their famous Franciscus de Victoria (in his time the great
master of divinity in Spain), and of other divines, both before and after him,
as Melchior Canus (sometimes his scholar) tells us. And when that of
Christ, Luke xiii., ' Except ye repent, ye shall all likewise perish,' is ob
jected, they answer the meaning is, They shall perish for preceding sins,
not for impenitence. By their doctrine there is no danger that any should
perish for that, though persisted in unto death ; and they had some reason
to allege Aquinas (the angel of their schools) as of their judgment herein ;
for he saith plainly, that impenitency continued in till death is no special
sin, but a circumstance of sin.3 By this doctrine it is no sin, no transgres
sion of any divine precept to be impenitent, or to persevere therein to the end.
Those who will be concluded by the council of Trent must believe that
there is no divine precept which requires contrition or true repentance pre
cisely, but only disjunctively, either that or what is there declared to be
sufficient without it. And they must take it for certain that it is not a
medium necessary to salvation, since that council has determined that some
thing else will suffice for pardon without it, and so they declare it expressly.3
Sect. 4. But let us take notice of those who seem more severe. Many
there be who think that repentance is under a diyine command, yet these in
the issue make it no more necessary than the other, who find no precept for
it. For they determine that we are not obliged to repent presently, that it
may be deferred till the approach or danger of death ; and, in fine, that it is
needless, even when a man is dying.
For the first, they teach that a sinner is not bound to repent presently, it
is lawful to defer it. So their doctors of all sorts, so all the faithful (say
they), so the whole church. That a man is not bound to repent presently is
a conclusion, saith Soto, established by the practice and the usage of the
church.4 Canus tells us it is his own, and the common opinion, that a man
is not obliged to repent forthwith ; and this, he saith, is confirmed by best
reason, viz. the consent of all the faithful, both priests and people ; and adds,
that to make the precept so rigid as to require present repentance, hath no
probable reason, no, nor any authority.5
ceptum nullum est; hanc vero sententiam in priinis suadent testimonio D. Thomas, &c.
— Canus, pars. iv. relect. de psenit. p. 856.
1 Aquinas et Bellarmin. supra. Media necessaria ad salutera sunt nobis divino jure
precepta quod tradit, D. Tho. ii. q. ii. art. v. &c., et est quasi axioma comrauniter
receptum — Suar. 1. i. De Orat. c. xxix. n. ii.
In hac controversia Praeceptor meus olim. F. Franciscus Victoria, vir nostra setate
literis ingenio, religioneque clarissimus. — Ibid. Fuere Catholici quidam, ut refert Jo.
Medina et Vega, et quidem ex schola, D. Tho. ex quihus fuit Victoria, qui dicebant
paenitentiam non esse in prsecepto ullo, idque ex D. Thorn, videbantur probare, et meo
judicio satis efficaciter. — Vasq. in 3 horn. torn. iii. q. Ixxxvi. art. ii. dub. ii. n. i.
2 Permanere in peccato usque ad mortem, non est speciale peccatum, sed quaedam
peccati circumstantia, xxii. q. xiv. art. ii. Corp. et tamen si esset de psenitentia speckle
prseceptum, omissio illius specialis culpa sine dubio esset, as they argue in Canus. —
Ibid.
3 Contritio proprie accepta, in lege nova, non est necessaria simpliciter necessitate
medii ad justih'cationem et salutem, Bonacin. de Sacram. disp. v. q. v. p. 2, n. i. — Ibid.
Petigianus, et alii.
4 Non illico ut homo se reum sentit culpa;, pasnitentice lege paenitere constringitur.
Haee profecto conclusio more et usu ecclesite satis videtur constabilita — Soto in iv.
dist. xyii. q. ii. art. vi.
5 Ut mea fert et communis opinio, non protinus teuetur homo psenitentiam agere.
86 TBUE REPENTANCE [CHAP. V.
Now this doctrine concerning repentance, in this first step of it, where it
appears more modest and innocent than in its further advance, is yet very
horrid and desperate. For it is all one as if they had said, that they may,
notwithstanding any command of God, continue (for some time at least) in
their hatred of God, and state of enmity against him, since that is confessedly
the temper and state of the impenitent. Besides, it emboldens sinners, and
giveth them confidence to leave their souls at a desperate venture, presuming
they may repent time enough hereafter, when they can have no assurance of
any time at all for the future. And it is the more dangerous, because their
doctrine takes away all apprehension of danger, leaving them no fear, either
of penalty or sin, in putting off repentance ; no danger of suffering by present
neglects or delays, for they are told that they may repent when they please.
The Lord, saith one part of their divines, is every moment ready to help
them/to repentance ;l or, say the rest, he will help them to it (if they
please) in the article of necessity, whenever the precept makes it their duty.2
And what should hinder them, upon such encouragement, to defer it, even
to the point of death ? They need not fear that they shall perish, nor need
they fear they shall sin by thus putting it off. Some of their doctors make
it no sin at all, others as good as none. Bellarmine determines that it is
not a sin, but only a circumstance of sin, when the command doth not oblige ;
and that it doth not presently, but only at a certain season.3 Medina affirms
that, without all doubt, it is lawful.4 Soto saith it is but a venial sin.6
Canus takes a course to reconcile them, he concludes it is no sin at all not to
repent presently, and that is but a venial sin to will (or resolve) not to
repent.6 Now if it be no sin at all, there is no danger at all ; if it be but a
Atque hseec assertio non alia ratione potiore ostendi possit, quam quod fidelium
omnium consensus facile admittit, &c., nee aut psenitentes in confessione hujus criminis
se accusant, aut sacerdotes id curant — Cum nulla idonea ratio sit, nullave authoritas
qua prseceptum adeo durum asseiatur, &c. — Melch. Canus- pars. iv. relect. de psenit.
pp.862, 863.
Licet toto temper, quo quis agnoscet se lethali peccato mortuum, de bono consilio
debeat curare, ut a tarn gravi morbo resurgat, periculumque mortis subitas atque seternse
effugiat, juxta illud, Ne tardes converti ad Dominum, et ne differas die iu diem —
Eccl. v. Non tamen ad id tenetur prascepto, ad novum peccatum mortiferum obligante ;
nisi ea temporis parte, qua memorise occurrit quoad usum — secundum communem
opinionem. Imo Deque tune, ob ea per qua? id aftirmavit Adrianus, et ob ea, quse DOS
addimus. — Navar. cap. i. n. 27 et n. 29.
Alensis, Bonaventura, Durandus, Aquinas, Adrianus, Angelus, Medina Viguerins,
&c., vid. in Suarez. iv. iv. disp. xv. sect. v. n. ii. Prajceptum non obligat ad agendam
pffinitentiam statim, etiamsi opportunitas occurrat, seu licet facile fieri possit. — Vid.
Vasq. in iii. Th. ibid. dub. v. n. ix. Est verissima opinio prseceptum contritionis non
obligare statim. Alexand. S. Thorn, Angelus. Jo. Medina, Sotus, Durand. Canus,
Navar. Paludan. Adrian, Viguerius, merito ergo omnes in hoc conrariunt.
1 Vega in Cone. Trid. lib. xiii. cap. xi. Molina, concord, grat. et lib. arb. q. xiv.
art. xiii. disp. x. Valent. torn. ii. disp. viii. q. iii. Semper quoad se habet opportuni-
tatem, quia semper est in suo arbitrio positum conteri. Filliuc. tr. vi. c. viii. n. 202.
Cum quilibet possit ope divina (quse nunquam [deest] facienti quod in se est) suoruin
peccatorum psenitere, et eorum veniam consequi. — Nav. cap. xxiv. n. 12.
2 Cum non potest sine conversione vitare peccatum. Bellarm. de grat. 1. ii. c. v. et
c. viii. Becan. de auxil. grat. cap. vi. Alvarez, de auxil. grat. 1. xi. disp. cxii. n. v.
concl. ii.
3 Neque enim prscceptum de psenitentia agenda quovis tempore obligat, cum sit
affirmativum, sed solum certis temporibus, ut cam versamur in periculojnortis, cum ad
confessionem est accedendum (but for this, he says, irritation will suffice, 1. ii. c. xviii.
p. 974), cum Deus peculiar! inspiratioue ad psenitentiam nos invitat. At extra ejus-
modi tempora impsenitentia non tarn peccatum novum, quam peccati patrati circum-
stantia est. — De Pcenit. 1. ii. c. ix. p. 958.
4 Non est dubium, quin id licitum sit. — De Pcenit. tr. i. q. vi. p. 18.
5 In. iv. dist. xvii. q. ii. art, vi. Eelect. de Psenit. pars. iv. p. 866.
6 Ibid. p. 863, supra.
CHAP. V.] A NEEDLESS THING IN THE ROMAN CHURCH. ^ 87
venial sin, there is very little or none to be regarded, no necessity upon any
account to repent of it ; and he saith the people never confess this in order
to repentance, the priests never require it nor regard it ; by the consent of
all, we are not obliged to it.
Now, that which a man is not bound to repent of, he may still continue
in, and so he may still continue resolved to put off repentance ; yes, so
he may safely, say they, till the article of necessity.
Sect. 5. But when is that ? Let us next inquire after it, and in the pursuit
thereoT we shall discover the second point I charge them with, That a man,
by their doctrine, needs not repent all his days, till he be in danger of death.
This is their common doctrine : since the command to repent is affirma
tive,1 it doth not oblige, but in time of necessity, even as other affirmative
precepts do. All the question will be, When is this time of necessity, when
it will be necessary to repent without longer delay ? Now their doctors are
agreed in no other article of time, except it be the point of death, or when a
man's life is apparently in danger. There is no other time in a man's
whole life, wherein it is likely that repentance should be requisite, but they
deny it to be then necessary, and offer arguments to prove that it is not
needful in any other, however probable seasons. Let me shew this in some
instances.
Is it necessary to repent at solemn times of worship, when we address our
selves in a more particular manner to a holy God ? No, say they,2 gene
rally ; and Canus3 giveth this reason for it : Though acts of religion be then
required, yet repentance is not an act of religion, but of revenge.
Is it needful on days of fasting ? It may seem so, because the main and
proper end of fasts is the exercises of repentance and humiliation. No, say
they, it is not needful then ; for if this were the intention of God, or the
church, in enjoining fasts, yet the intention of the lawgiver doth not bind us.
No exercise of repentance is with them requisite on their fasts, but what
they may perform in a dream ;* for if they sleep the whole fasting day, yet
they fulfil the precept for fasting.5 To their fasts they require nothing but
abstinence from some sort of meat, not any religious act at all ; and if with
.them the precept for the mass, or prayer, could not be fully accomplished
without some penitent sense of sin, as it may, yet neither the mass nor
prayer, public or private, is requisite to their fasts. Yea, in extraordinary
times for prayer, upon occasion of some great calamity befallen them for their
sins, they think not contrition for sin needful. The people know not there is
then any necessity thereof ; their confessors and preachers are never wont to
mind them of this as a thing necessary ; 6 and therefore Lopez saith, he
1 Quantum autem ad vitandum novum peccatum transgressionis praecepti decontri-
tione, tempus est determinatum ad articulum necessitatis : sicut in aliis affirmativis
prseceptis contingit. — Cajetan, Sum. v. contrit. p. 104. Canus, ibid. p. 863.
2 Aquinas, ii. 2, q. cxxii. art. iv.
Cajetan, ibid. p. 185 ; Soto de just, et jur. 1. ii. q. iv. art. iv. supra Bellarm. de cult.
Storum. 1. iii. c. x. supra. Sylvest. sum. v. Domin. n. viii. Graff, lib. i. cap. v. n. xxiv.
Navar. cap. xiii. n. xvii. Sum. Rosellse, v. ferise n. ii. — Lopez, cap. xii. p. 85.
3 In diebus festis non obligari homines ad agendam psenitentiam aut divino prsecepto
aut humano, prseceptum enim de colendo Deo, quo festis diebus astringimur, opera
religionis praescribit: at paenitentia religionis opus non est, sed vindicationis, Canus,
ibid. p. 864. Ita Cajetan. Soto, Navar, Armilla, Resell, et. alii communiter, Suar.
1. ii. de fest. c. xvi. n. xiv.
4 Ex. D. Thomse et graviorum autorum sententia ad finem legislatoris minime tene-
mur. — Canus, ibid. p. 871.
5 Si aliquis dormiret per totum diem qua observari prsecipitur jejunium, prseceptum
jejunii impleret. — Jo. Sane, disp, Ii. n. ii.
6 Vid. Bonacin. de Sacram. d. v. q. v. p. 2, n. vi.
Q.uia rion constat privatis hominibus tempore urgentis necessitatis oraturis pro populi
TRUE REPENTANCE [CHAP. V.
would not condemn any private person that neglects it in these circum
stances, and so concludes he after others. As for their common fasts, these
(no more than their festivals) require not abstinence from acts of wickedness,
much less repentance for them.
Is it necessary, when sins are brought to our remembrance, and when our
minds dictate to us, that they are to be hated and repented of ? It seems
then needful, if ever, seeing a practical judgment obligeth even in things
lawful, though they be not otherwise necessary.1 No, not then ; a man is
not bound to repent when his sins are offered to his mind, either specula-
tively or practically.2 One would think, if a sinner needs not repent, when
he is mindful of his sins, it could never be needful, since he can never repent
but when he is mindful of them.
Is it necessary, when a sinner comes to their sacraments, particularly to
that of penance ?3 This must be the time for it (as we may well conceive),
if there be any time for it at all, in the Romish church. Then a sinner is
to survey his life, to find out his sins, and as a penitent to make particular
confession of them, and is to have pardon of his sin, as one that only re
pents ; being absolved by a judicial sentence, as valid as if Christ himself
did pass it immediately.4 If repentance be not needful, when a sinner is to
have pardon, then the Lord never required it, nor can it ever be made neces
sary by man.
This notwithstanding, repentance, they say, is not necessary, no, not for
the sacrament of penance. Attrition will serve for that, which is but a slen
der5 dislike of sin, because it is hurtful to a man's self, without respect to
God, as it is offensive to him.6 This, though short of true repentance, is
sufficient to qualify a man for the sacrament of penance, by the doctrine of
necessitate, quod contritio de suis peccatis sit remedium solitum ab ipsis adhiberi, et
qnia ignorant id remedii esse necessarium, neque de hoc tanquam de re necessaria solent
admoneri a confessoribus vel prsedicatoribus : ideo peccatorem privatura tempore cala-
mitatis magnre, qua premitur respublica, orantem Deum pro reipublicse liberatione
sine prsevia contritione, ad peccatum mortale non ideo damnarem, &c., Lopez, cap. xvi.
p. 97.
1 Ex hoc autem quod peccata memorise occurrunt, sicut non tenetur ad tune con-
fitendum, ita nee ad tune conterendum. — Cajetan, sum. v. contrit p. 105. Non autem
quandocunque occurrit memorise peccatum tenetur conteri — nee etiam si practice
occurrunt memorise peccata extra tempus prsecepti, quia tune secundum Sotum, neque
displicere, sed neutro modo se habere, non est contemptus. Lopez, cap. xii. p. 85. —
Vid. Navar. (after Adrian) cap. i. n. xxvii.
2 Non tenetur homo psenitentiam agere, quoties peccata memorise occurrerint, sive
speculative sive practice occurrerint — Canus, ibid. p. 863.
3 Non tamen ad id tenemur quoties ministramus, vel accipimus sacramenta — quia
non tenemur tune habere contritionem. Navar. cap. xi. n. viii. Vid. Lopez, cap. x.
p. 70.
Their common doctrine, as we saw before, requires nothing but attrition for baptism
and penance, no actual disposition at all for their other five sacraments.
Baptizans autem in necessitate non tenetur ad hoc (viz. contritionem). Sylvest. v.
Baptism, iii. n. vi. neque Baptizandus. vid. Soto de Nat. et grat. 1. ii. c. xv. p. 101.
Si attritus suscipit Sacramentum Psenitentise et Eucharistise, satisfacit prsecepto
ecclesiae. — Cajetan. sum. v. contrit. p. 104, Sacramentum Baptismi et penitentise,
licite sumi possunt ab his qui habent conscientiam peccati mortalis, modo habeant
attritionem qua tollitur obex et complacentia in peccatum commissum. — Canus, ibid,
pars. vi. p. 932.
4 Neque aliter est accipienda vox sacerdotis peccata condonantis quam vox
Christi, qui ait paralytico, Mat. vii. Confide fill, remittuntur tibi peccata. — Cate
chism, Trident, de Pcenit.
5 Aquinas asserit attritionem esse displicentiam imperfectam. — Can. ibid. p. 935.
6 Attritio est dolor peccatorum, non qua rations sunt offensa Dei, sed quatenus
nobis nocua. Nimirum quia sunt causa psense aut in hoc, aut in futuro sseculo. —
Soto de Nat. et Grat. I. ii. c. xiv. p. 99.
CHAP. V.] A NEEDLESS THING IN THE ROMAN CHURCH. 89
their church.1 For they hold the sacrament is not only duly administered,
but effectual for all its ends and purposes, when there is no obstacle in the
receiver;2 the obstacle in this case is complacency in mortal sins,3 the com
placence is gone, when sin is disliked or displeasing out of any respect,* and
so the obstacle is removed by the dislike of sin, which is in attrition.
Thus comes attrition to be sufficient, and true repentance not needful, no,
not for the sacrament of repentance.5
This is not only concluded by the generality of their doctors, but by the
council of Trent. And by these particulars we may discern, that repent
ance with them is not necessary, at any season of a man's life, and when it
would be counted so, if they did judge it needful at all, before the ap
proach of death.
Sect. 6. But, indeed, there needs no induction of particulars to prove
this, for they declare plainly, that by the command of God, it is not neces
sary to repent till one be at the point of death. This is said to be the judg
ment of Aquinas, Soto, Navarre, Durandus, Medina, Cajetan, and others, in
Suarez. The ground of it is, because the reasons brought to prove that it
doth not oblige presently, prove it as much of any other certain time in our
life, except that only when a man is dying.6
It is to the same effect that others say, the precept does but oblige in
danger of death or perpetual madness. So Bonacina, and in him (besides
Jesuits) Medina, Sotus, Angles, Zerola Pitigianus, Sayrus, Molfesius, and
others, De Sacram, ibid. n. 5. So that, while a man is like to live, and
be sober, he need not repent ; but if he be in danger to die, or run mad, he
should be so wise as to repent first ; but how he shall know when he is like
to run mad, or that his madness will be perpetual, is a hard question ; and
till he can resolve it, they will go near to excuse him. And if he can have
a confessor, though he be at the point of death and distraction too, he need
not trouble himself with repenting, that proviso they still add (saltern quando
non adest copia confessarii, cui fiat confessio cum attritione) ; this, indeed, is
it, that their confessors serve for to save sinners the labour of going to heaven,
by turning them out of the only way to it.
However, by this it appears, that any papist hath warranty, by their doc
trine, to live impenitently, till he be in danger to live no longer. He need
not grieve for offending God till he be dying, nor resolve upon that account
1 Concil. Trident, sess. xiv. cap. iv. ; vid. Cajetan, Navar, Canum, Lopez, supra
Bellarm. de psenit. 1. ii. c. ult. p. 974. Sacrameuta novae legis conferunt gratiam at-
tritis. — Canus de Sacramentis, pars. v. p. 797.
2 Concil. Trident, sess. vii. c. vi. Sacramentum gratiam confert omni adulto offer-
enti se, non ponendo obicem. — Cajetan, sum. v. absolut. p. 12; Canus, pars. iii.
Kelect. de paenit. p. 844 ; Angel, sum. v. confess, vii. Secundum Scotum et S. Thorn,
si prascedens dolor non suffecisset ad contritionem, &c.
3 Idem. ibid. p. 932, supra.
4 Complacentia vero satis tollitur per quemcunque dolorem. — Soto de Nat. et Grat.
1. ii. c. xv. p. 101.
5 That which we, with the Scripture, call true repentance, they call contrition ;
as for attrition, it is so far from being true repentance, that with the council of Trent
they all acknowledge it is not of itself sufficient for pardon. Attritio — quamvis sine
penitentiae sacramento per se ad justificationem peccatorem perducere nequeat. —
Condi. Trid. sess. xiv. c. iv.
6 In qua re est multorum opinio hoc prajceptum (penitentise) per se et uatura sua,
tantum obligare pro articulo mortis, ita sentit D. Thomas et Durandus — et eodem
modo sumitur haec opinio ex Cajetano, Medina, Soto, Navar, &c. Et fundameutuin
— quia supposito, quod prseceptum non statim obliget ante articulum mortis ; nulla
est major ratio designandi unum tempus, quam aliud: imo neque est ratio desig-
nandi aliquod, quia in nullo est vera necessitas : prsoceptum autem affirmativuni
tantum obligat pro articulo uecestdtatis. — Suarez, torn. iv. dhp. xv. beet. vi. u. ii.
90 TRUE REPENTANCE [CHAP. V.
to forsake any sin, till there be reason to think that he can live no longer to
commit it.
What a temptation is here for all wicked persons to turn papists, if
they could but prevail with themselves to believe in this particular as the
church believes, against all that God hath declared concerning repentance !
And since men easily believe what they desire should be true, though against
the word of truth, how strange would it be if the world did not ' wonder
after the beast ' ?
Sect. 7. But though they excuse a sinner from repenting all his life before,
yet when he comes to die, do ihej not then make it needful ? They make some
show of it, indeed, but it is a mere delusive show ; and they are therein as
false to their own pretensions, as they are to the souls of sinners. For at
the approach of death (as at any period before, wherein some of them seem
to make repentance necessary, yet), even then they abuse them with con
ceits, that something else will serve without it. The expedients which they
have provided thus to delude perishing souls all their lives, and even when
they are passing into eternity, are many and various ; that those who do not
like to be ruined one way may be taken with another ; and so, that repent
ing, which alone can secure them, may be declined by all.
First, Repentance without any sensible sorrow for sin, will serve the turn.
This is the way of Scotus, and Vega, and others. A will not to have sinned,
though it be without any grief for sin, or without any actual considera
tion that he hath sinned, is sufficient for pardon.1 Such an act of the will
is the essence of that contrition which procures forgiveness, as not only
Scotus, but Paludanus, Cajetan, Soto, Victoria, and Navarre in Lopez.2
Sorrow is not essential to repentance, but an effect ; and such a one as is
contingent and separable, and doth not necessarily follow it.3 Correspondent
to this is their doctrine, who teach, that a virtual repentance is sufficient,4
any act whatever, which may be counted penitence virtually, though it be no
such thing actually, or formally, is enough by their common doctrine ; any
love to God above all is such a virtual repentance,5 though without any re
membrance of sin ;6 this is is not only the opinion of Medina, but that which
is commonly received. Any kind of love will serve for this, though it be
but natural, and such as may be had without the grace of God, as Navarre
expresseth it.7 And the limitation which he would seem to add, that such
a virtual repentance is but sufficient when there is no time for a formal
repenting, is excluded by their common doctrine ; for he, and others with
him, generally teach, that there is no space of time requisite for this, but it
may be sufficiently despatched in a moment.8
And some of their chief divines hold that, a sinner being pardoned upon
1 In Navar, cap. i. n. iii.
2 Ex mente Navarri, Soti, Paludani, Scoti est, quod contritio quoad suam essentiara
est iste actus, Nollem peccasse. — Lopez, cap. x. p. Ixviii. et cap. vi. p. xxxviii. ; vid. D.
Thorn. Paludan, Soto, Navar, Ledesma, Cajetan, Concil, Trident, and others in Jo.
JSanc. disp. i. n. viii.
3 Per supradicta constat (contritionem) non esse dolorem essentialiter ; sed causam
ex qua, et aliis ad id necessariis, nascitur dolor, si aliunde non impediatur. — Nav. ibid,
n. xiv.
4 Sufficit actus qui licet non sit psenitentia talis formaliter, est tamen virtualiter
secundum Scotum communiter receptum. — Ibid. n. v.
6 N. xxx.
6 I mo quilibet amor Dei, quo plus quam omnia alia diligitur, videtur virtualis
peccatorum psenitentia, secundum communem quam sequitur. Jo. Medina, ibid. n. v.
7 Cap. xi. n. vii. p 133, supra.
8 Cap. i. n. xxxviii. Psenitudo momentanea — ad remissionem peccati juxta com
munem sufficiat.
CHAP. V.] A NEEDLESS THING IN THE ROMAN CHURCH. 91
this virtual penitence, if he remember his sins afterwards, is not bound to
repent of then. So Corduba, Sotus, Vega, Bonacin. ibid. d. v. q. v. p. 2,
n. i.
Thus we have repentance sufficient to salvation in the Roman church without
any sorrow, without any sense or remembrance of sin. And how can they count
any more sorrow for sin necessary, who hold that no prudent person doth con
fess his sins to a priest, biit he detests them formally or virtually,1 and so
some way sufficiently ; when it is known to be their common practice to
confess sins, without any sorrow or detestation thereof? Yea, even in the hour
of death, asking God forgiveness, without any remembrance of sin or actual
repentance, is enough for pardon. So Joseph the Minorite teacheth, favour
ing their conceit (as Lopez observes) who think it repentance enough, to beat
their breasts, and say, ' Lord, have mercy.'2 Nor doth such pernicious pre
sumption find encouragement only in the Minorites' divinity. Pope Clement
the Eighth contributes more to it when, in his indulgences sent to Poland,
he promiseth pardon to any one whoever that is dying, if he have but the
name Jesus once in his thoughts, though he cannot express it.
As there can be no true repentance without sorrow for sin, so neither
without resolution to forsake it ; and yet they teach, repentance may be as
well without this as the other. A virtual resolution may serve, i. e. such a
purpose to abandon sin, as he may have who never thought of leaving it.3
Navarre tells us that the sufficiency of such a purpose is learnedly and
magnificently asserted by Vega.* He himself explains it and defends it,
without any limitation, but that, the vanity whereof appears before ;5 and
tells us the council of Trent requires not a formal purpose, but thinks
that sufficient which is only virtual.6 And their divines whom they call
Nominals, deny that any purpose to forsake sin is necessary to repent
ance, as Soto informs us.7 So that by the doctrine of all sorts of divines
1 Nullus est adeo imprudens qui tempore confessionis peccata sua non detestatur
formaliter vel virtualiter. — Major et Victoria in Lopez, c. xvii. p. 100.
2 Sufficere ad contritionem, tunsionem pectoris, aut prolationem Miserere met — cap.
xiii. p. 90. Instante mortis, prse angustia tollente recordationem peccatorum, si quia
toto corde petat veniam, sine actuali psenitentia, per orationen justificabitur.
3 Non est necessarium ad remissionem peccatorum formale propositum vitandi
peccatum. — Vega. Condi. Trident, 1. xiii. cap. xxi.
4 Cap. i. n. vi. Sicut actus, qui est psenitentia virtualis, sufficit, ita eadem ratione
sufficere videtur, quod earn comitetur id, quod est propositum virtuale confitendi, satis-
faciendi, et amplius non peccandi, n. xi.
8 N. xii. ; vid. Suarez, torn. iv. disp. xx. sect. iv.
6 Graves doctores existimant sufficere virtuale propositum, ita Major, Almain, Vega,
Medina, Petrus, Soto, Navar, Adrian. — Idem. ibid. disp. iv. p. 3, n. ii.
7 Ex nominalibus quidam addubitant, nam in ratione contritionis necessarium sit
propositum cavendi a vitiis in futurum. Atque id negant Soto de natur. et gr. 1. ii.
c. xiv. p. 99 ; vid. Canum, Cordubam qui refert Durandum, Paludanum, Capreolum
et Antoninum, pro tali sententia in Suarez, torn. iv. disp. xx. sect. ii. n. vi. Non
esse necessarian! detestationem emcacem cum absolute dolore et proposito non pec
candi, sed displicentiam quamcunque, cum velleitate non peccandi, sufficere ad
valorem sacramenti, tenet Cajetan, Victoria, Canus, Ledesma, Sicut Paludanus,
Sylvester. — Ibid. sect. iv. Aquinas, Capreolus, Thorn. Hurtado. — Tom. ii. tr. ult.
n. 501.
Neque oportet, ut confessor sibi persuadeat, et judicet etiam probabiliter, ita esse
futurum ut pasnitens a peccando abstineat, sed satis est, ut existimet tune habere tale
propositum, quamvis post breve tempus illud sit mutaturus. Jta decent omnes
auctores. — Idem, disp. xxxii. sect. ii. n. ii. p. 426.
Scotus in iv. dist. xiv. q. ult. art. iii., and Sylvester after him, sum. v. confessio, n.
xxiv., hold that neither sorrow for sin, nor resolution against it (no, not so little as
they ascribe to attrition) is needful ; but that a willingness to partake of their sacra
ment is sufficient for justification by it.
92 TRUE REPENTANCE [CHAP. V.
amongst them, a repenting, which wants the essentials of true repentance,
will suffice in life or death.
Secondly, A repentance or sorrow for sin which is merely natural is
counted sufficient. The apostle to true repentance requires godly sorrow,
2 Cor. vii. 9, 10, but they, many of them, think it not requisite that
it should be godly, no, not in respect of its original. That will serve
which is not from God, but from nature. Scotus, a leader of one mighty
squadron of their school doctors, determines, that such a sorrow may be had
by the power of nature as will in congruity merit pardon of sin.1 And
Adrian, Durandus, with all the Nominals in a manner, take that to be his
judgment, and are of the same persuasion themselves. The Franciscans
maintained it in the council of Trent.2 Aquinas, whom the rest of their
school divines generally follow, was of that opinion too.3 And the chief of
the Dominicans, his modern followers (even those of them who are loath their
angelical doctor should appear to be so much a Pelagian), do hold, that such
a sorrow as is merely from nature (without either habitual grace or special
assistance) is enough to justify him who through ignorance thinks it enough.
So Canus and Soto in Lopez,4 from whence Lopez infers, that in their
account such remorse for sin, as requires special assistance, is not necessary
to the justification of a sinner ; but that may suffice which is had from the
power of nature, though the ground of it be but outward disgrace.5 Thus if
we will believe the Roman doctors, Thomists or Scotists (the Jesuits, who
serve themselves of both as they see occasion, I need not mention, since
of their concurrence herein there is no question), a sinner may be saved
by such a sort of repentance as is not the gift of God, but the pure issue of
corrupt nature.
Thirdly, A slight and inconsiderable sorrow (such as falls short of what
the Scripture calls for) will suffice instead of true repentance. One act of
grief, they tell us, is enough for the sins of a whole life, one only, there
needs not two. So Soto,6 Bellarmine,7 &c. One act will serve for all sins
in general and together ; remembered or not remembered, in which sense
1 Expresse ipse (Scotus) in iv. dist. xiv. q. ii. ait., quod ex puris naturalibus, cum
communi influentia, potest ease attritio, quse sit meritum de congruo ad deletionem
peccati mortalis — adeo pro constant! ubique habet, quod naturaliter possumus disponi
de congruo ad justificationem : quam solam dispositionem ipse docet. Atqui
Adrianus, Durandus, et ferae Xominales, et ita ilium sentire indubie putant, et
sentiunt ipsi.— Soto, ibid. 1. ii. c. iv. p. 68.
2 That a man by natural power only may feel a sorrow for sin, which is a
disposition, and merit of congruity to abolish it. — Hist, of Coun. of Trent. 1. ii.
p. 198.
3 Ibid, et Soto, ibid. 1. i. c. ii. Aquinas opinionem communem insequutus affir-
masset, turn quod homo ex naturalibus posset se disponere ad gratiam, turn quod dis-
positio ilia esset meritum de congruo, p. 66.
4 Qusestio oritur, an cum attritione orat solum ex viribus naturae simul cum sacra-
mento in re, possit psenitens justificari. Et quidem qusestio est, quse nobis Thomistis
fiicit negotium, propterea quod Scotus et Canus clarissimi Thomistae, videntur hie
affirmativam tenere, cap. viii. p. 53.
* P. 55.
6 S. Thorn. Nugnus, Navar, Victoria, Sotus, Pitigianus, Zerola, Cajet., Palatius,
Canus, in Bonanina. — Ibid d. v. q. v. p. 6, n. i
Satis est si psenitens peccatis omnibus memoratis, unarn detestationem applicet. —
In Lopez, c. vi. p. 39.
7 Neque illud exigitur ut tot sint actus contritionis, quot sint peccata — est conce-
dendum hominem unica actione peccata omnia, quse memorise forte occurrunt, detestari,
atque ob ea commissa dolere : alioquin enim falsum esset, quod paulo ante demon-
ptravimus, in inomento posse hominem converti, et justificari. — De Pcenit, 1. ii. c. xi.
p. 944.
CHAP. V.J A NEEDLESS THING IN THE KOMAN CHTJECH. 93
they say general repentance will suffice.1 Their sense de Graffiis thus
reports : A particular repentance is not required, but one general will serve,
extending itself, at least virtually, to all mortal sins, both which he remem
bers, and remembers not ; with a will to abstain from all ; this is enough
for remission of sins.2
Further, this one act of grief needs be but very little and slender; the
very least remorse, in the lowest degree that can be, will serve.
When they require no sensible sorrow at all to repentance, but only a
dislike of the will, or a will not to have sinned, the least and weakest motion
of the will that way (against past sins) will suffice.
To the perfection of repentance, a certain slender inward grief is requisite,
saith Maldonate ;3 one act of contrition, though it be remiss, is enough,
saith Tolet. . These two are Jesuits, but speak more modestly than others
of their doctors. Let us hear Canus : We need not grieve for sin as much as
we can ; such an endeavour is not required in any other precept for love,
faith, hope, or righteousness.* Yea, they would be foolish precepts, if they
enjoined a certain degree. But if we need not grieve so much as we can.
how then ? Why, as little as can be ; or if that will not satisfy, as little as
we will. Qnantumcunque sit remissa, saith Navarre.5 Penitence, be it never
so little, it is sufficient for the washing away of all crimes, according to the
common sense of the doctors, quanturnvis remissa, be it as little as you will,
says Lopez after Aquinas.6 No certain degree, none that can be assigned,
above the least of all, is requisite in Bellarmine, Victoria, &c.7 But should
there not be a degree, more than the least, for the more grievous sins ?
No, no more for them than the less. In honesty we may grieve more for
the greater, to comply with the advice of God, but there is no necessity for
it ; it is only matter of counsel, and so left to our pleasure.8 But must we
not grieve for sin, as those who conceive it to be hateful above all, and most
to be avoided ? No, not that neither.9 Lopez tells us, that neither council
nor Scripture have declared it necessary to grieve for sin, as that which is
1 Cajetan, sum. v. contrit. p. 103, 104 ; Soto, dist. xvii. q. ii. art. iii. ; Tol. 1. iii.
c. xv. p. 516.
2 Non requiri singularem sed quod sufficiat una generalis, quse saltern virtualiter
se extendat ad omnia peccata mortalia, &c , 1. i. c. v. n. v.
Satis est ut concipiat generalem ejusmodi psenitudinem quse virtute se extendat ad
omnia mortifica. Navar, c. i n. xxii., quod tenendum est cum Jo. Majore et Cardinale
S. Sixti, alii communiter — In Bonacin. ibid, punct vi.
3 Ad perfectionem pssnitentise requiritur tenuis quidam dolor internus, sum. q. xvi.
art. i. Contritio una licet remissa, 1. iii. c. v.
4 Prseceptum de actu fidei et de actu spei homo implet, etiamsi non agat ex toto
conatu ; ergo et prseceptum de charitate et contritione : non ergo contritio totum
animi conatum exigit — quod autem nullum ejusmodi esset prseceptum, patet, esset
enim stultum prseceptum, quod semper invincibiliter ignoratur. — Relect. de Pcenit.
pars. iii. p. 841.
5 Quantumcunque sit remissa — satis est ad crimina diluenda, cap. i. n. xxxi. Secun-
dum mentein communem doctorum.
6 Secundum, S. Thorn, qusecunque contritio vera, quantumvis remissa, etiam in
instanti concepta, satis est ad remittenda omnia mortalia, cap. xv p. 94.
De Psenit. 1. ii. c. xi. p. 943 ; Contrit. n. cvi.
7 Dicendum est ad rationem contritionis nullam definitam intensionem requiri, sed
sufficere substantiam actus, in quocunque gradu fiat. — Juarez, torn. iv. disp. iv. sect. iv.
Ita expresse, Gabriel, Soto, Medina, Vega, Nevarrus. — Ibid. n. ix.
Vid. plures in Bonacin, ibid, punct. vii. n. iii.
8 Licet de graviori peccato gravior requiratur psenitentia sive psenitudo, hoc tamen
intelligendum est de consilio et houestate, non autem de necessitate. — Navar, c. i.
n. xxxi.
9 Detestari peccatum supra omne malum psense, non necessarium. — Cajetan, Na^ar,
V(ga, in Kuarez, ibid. disp. iii. sect. ix. n. viii.
94 TRUE REPENTANCE [CHAP. V.
most hateful, and (which is more than all) that the council of Trent requires
it not.1 Navarre had said as much before him, only the former thinks it may
be requisite that the penitent do not expressly or positively form in his mind
a resolution not to grieve for sin above all that is hateful.2 Thus is repen
tance reduced in a manner to nothing. In respect of appreciation, it is too
much to grieve for sin, as that which is most odious ; in respect of intense-
ness, it is enough to grieve less for it than other grievances ; the least degree
of all is sufficient, and that which is next to nothing may serve.
Moreover, this one act, so extremely little, may be despatched in a moment.3
The least degree of it is enough, but the least continuance is too much ; all
the repentance that is a sinner's duty may be perfectly finished in the
twinkling of an eye ; an indivisible instant can serve all the exigencies of it,
and it may be as soon over as a man can say Peccavi. It is such an act as
vanishes so soon as ever it appears, and is come and gone before there is
time to observe it ; they allow not the least space, the least particle of time
to be necessary for it. And it is so in faith, hope, love, and other virtues ;
no man ever required any space of time for this ; so Bellarmine,4 Canus de
Graffiis ;5 so Navarre,6 so all in a manner ; for he tells us it is the common
sense of their divines.7 The least penitence that may be, in the shortest
time that can be, yea, in that which is less than any particle of time, even
in an instant, is enough to blot out all crimes. And Scotus, for saying that
penitence despatched in a moment is not sufficient for pardon, had like to
have suffered shrewdly, every one almost being ready to fall foul upon him ;
but his followers have compounded for him, and brought him off with a
distinction, which makes him say as the rest do, whether he thought so or.,
no.8 And now it passeth currently, that all the sorrow which any need have
for all his sins may be over in less than a minute, and may be begun, per
fected, and ended in less time than you can pronounce the least syllable of
miserere, and this they restrain not to extraordinary cases, but conclude it
as common to all. Finally,
This one little act, so suddenly despatched, need never return : do it
but once, and no need to do it again. The act, though next to nothing in
degree, though nothing at all as to continuance, is not necessarily to be
repeated, or the defect of it to be supplied by another act, though there be
time and occasion for it ; all exercise of repentance for sin, supposed to be
thus pardoned, upon any occasion, is altogether unnecessary. Having passed
one act of grief, so extremely slender and so suddenly over, he needs never
trouble himself with it further. There is no command9 that can oblige us to
1 Nullum concilium, nee sancti, nee scriptura sacra, id supra omne odibile, dolorem
necessarium esse expressere, c. xv. p. 92.
2 Cap..i. n. xxv.
3 Sufficit, si fiat in instanti. — Bonacin. ibid, punct. viii. ibi. Nugnus, Molfesius,
et alii.
* Non requiritur certus gradns intensionis, neque mora ulla temporis ad veram
contritionem— quis unqnam in prseceptis fidei, spei, dilectionis, aliarumque virtutum
istas mensuras excogitavit, &c. — De Pcenit. 1. ii. c. s.i. p. 943.
5 Canus. pars. iii. ; Relect. de Psenit, p. 842.
6 Graff. 1. i. c. v. n. vii.
7 Secundum meutem communem doctorum, quam explicat, Jo. Major, psenitudo
circumamicta debitis circumstantiis et supradictis, quantumcunque remissa, et brevis-
simo tempore, etiam in instanti concepta, satis est ad crimina diluenda, cap. i. n. xxxi.
et n. xxii. et n. xxxviii.
8 Vid. Lopez, cap. xv. p. 94, alii Scotistaj videntur Scotum salvare ejus sensum et
menteni interpretando— nam culpam posse remitti per coutritionem etiam remissam,
et habitam in instanti, non dubitavit, &c.
9 Noil est prseceptum quod nos obligat ad earn habendam bis speciatim de ecdem.
CHAP. V.] A NEEDLESS THING IN THE ROMAN CHURCH. 95
have it twice for the same sin. Such is the repentance which, in the church
of Home, is counted sufficient for salvation even in ordinary cases ; how
agreeable it is to that which the Scripture makes necessary, let others judge ;
to me it seems calculated for the humours of those who would be saved with
a conceit of repenting, without troubling themselves with the thing ; yet this
is not the worst. For,
Fourthly, When they have commended to sinners a sort of repentance
which is not sufficient to save them, they take it for granted that it is insuffi
cient, and yet maintain that it is enough, if the sinner do but think so, yea,
or do not think the contrary. He that thinks he is contrite, saith Soto,
when he is not,1 though his inward remorse be not sufficient, yet because he
means honestly, he shall receive justifying grace by the sacrament. Navarre
tells us that Soto herein followed Aquinas commonly received, and he,2 after
Franciscus Victoria, judgeth it to be the plain sense of the council of Trent ;s
Corduba, Canus, and de Graffiis,4 with others, concur herein. As for the
followers of Scotus, amongst them it is taught, that whosoever thinks he is
contrite, hath really obtained pardon ; and therefore none, who make account
they bring contrition to the sacrament, do by it receive the first grace, because
they are possessed of it already, by thinking so well of themselves,5 as Soto
reports them. Add but Cardinal Tolet (that we may see how all orders
conspire herein6), those who come with remorse (which they think to be
contrition) receive the first grace. He thus explains it : Sometimes a man
hath some grief for sin which is not sufficient for pardon ; but the sacrament
being added, he is pardoned.
Thus, all sorts agree in this conceit, which I know not whether it be more
ridiculous or pernicious, that a man's thinking he hath true repentance,
when he hath it not, is enough (at least with the sacrament of absolution)
to save him. Let any man but delude himself, or be deluded by others, with
a false conceit that he truly repents, when he doth not ; and any priest can
let him, in his impenitence, into heaven ; if the best of the Roman guides
may be believed, or those impostors regarded, who hereby make it plain (if
they did it no other way), that they are given up to strong delusions.
Fifthly, If a man want that penitent sorrow which is sufficient, yet if he
signify that he would have it, or that he is sorry that he hath it not, it is as
effectual as if he had it. The penitent is to be asked (saith Paludanus)
whether he repent ; and if he do not grieve sufficiently, whether this do not
— Navar, c. i. n. xxviii. ; vid. Sylvest. sum. v. contrit. n. iv. He is not obliged after
wards when lie remembers his sins, Aquinas, Navar, Sayrus, Angles, Pitigianus,
Molfesius, &c. — Bonacin, ibid, punct. ii. n. ix.
1 Turn enim licet attritio interna non sufBcit, tamen quia ille bona fide accedit,
recipiet gratiam per sacramentum. — De Nat. et Orat. 1. ii. c. xv. p. 101.
2 Cap. i. n. xlii. et n. xxxv.
Quando non habet signa sufficientia doloris, potest et debet interrogare pajnitentem,
an ex animo detestetur peccatum, cui affirmanti credere tenetur. Et hoc idem dicen-
dum est de proposito in futurum — Ita decent omnes authores. — Suar. torn. iv. disp.
xxxii. sect. ii. n. ii.
3 Victoria, Soto, Ledesma, Vega, Corduba ; in Suarez, 1. iv. disp. xx. sect. i. n. vii.
4 Quando saltern concipitur ob amorem Dei — cum credulitate quod habeat suffi-
cientem dolorem, licet revera ilium non habeat, 1. i. c. ii. n. viii. et n. vi.
5 Neque vero ignore nominalium quorundam opinionem docentium, quod quicunque
existimat se esse contritum, revera obtinuisse jam veniam, atque adeo quod nullus
cogitans contritionem se adferre ad sacramentum, per ipsum recipit prirnam gratiam :
quin vero jam recepit per suam bonam illam cogitantiam. — Ibid. p. 102.
6 Aliquando homo dolet de peccato, dolore qui per se non sufficeret delere peccatum,
et tamen accedente sacramento deletur. — Just. 1. ii. c. xvi. p. 460.
VOL. III. U
96 TBUE REPENTANCE, [CHAP. V.
displease him, and whether he would not grieve sufficiently ;l and this (saith
he) is sufficient, which Sylvester would have well observed, because one so
disposed may be absolved (i. e. though he want that repentance which is
sufficient., yet he hath enough to put him into a saving state) ; and this, he tells
us, is not only the sense of Peter Paludanus, but of Aquinas and Bonaven-
ture, and all their divines. Navarre saith as much, approving it as the opinion
of all their doctors.2 And yet -this willingness, which they will have to sup
ply the want of sufficient repentance, is but a conditional velleity, such as,
Lopez observes,3 may stand with an absolute unwillingness to repent suffi
ciently ; such a will as a whore may have to leave the stews when she hath
an absolute purpose to -etay there ; and yet he himself* will have such a
velleity with attrition (which is far from true repentance) to be sufficient in
the want of it. And this leads us further ; —
Sixthly, Attrition,, though known by the sinner to be short of true repent
ance, is sufficient without it, to pass him into a saving state., if the sacrament
be added. Betwixt contrition (which with them is true or complete repent
ance) and this attrition, the distance is great ; they give an account of it in
many particulars;5 That is a grief for offending God, this for temporal or
eternal punishment, as the greatest evil ; that proceeds from filial, this from
slavish fear ; that cannot be had without supernatural assistance, this may
be had by the power of nature, say many of them ; that is an act formed by
grace and love, this an act unformed, destitute of grace and love ; that can
pass one into the state of grace, with a desire only of the sacrament, thin
cannot, without an actual partaking of it ; so, in fine, that is complete
repentance, this but a defective remorse,6 such as was in Antiochus and Judas.
Attrition, we see by their own account, is very far from true repentance, yet
being held sufficient for a saving state without it, if the sacrament be added,
by virtue hereof, repentance is most evidently rendered needless. And such
attrition they think sufficient for this purpose, as either ariseth from the
turpitude of sin, as it is disagreeable to reason, or from fear of hell, or appre
hensions of temporal punishments and damage, as loss of health, credit,
estate, &c. The council of Trent admits of any of these. For attrition, by
their declaration,7 is either8 that which proceeds from consideration of the
1 Secunrlum Pet. de. Pal. a pcenitente requirendum est, si psenitet-: et si non suffi-
cienter dolet, an hoc sibi displicet, et vellet sufficienter dolere. Et hoc, inquit, sufficit,
quod valde nota, quia sic dispositus est contritus vel saltern attritus, ut possit absolvi
— et est raens S. Thorn. S. Bonavent et omnium Theologorum. — Sum. v. contrit. n. ii.
2 Cap. i. n. x-viii. et cap. x. n. iv.
3 Secundum doctores et ipsom Navarrum psenitentia de prseteritis habetur per
istum conditionalem actum, Nollem peccasse, sed «um istis conditionalibus nolleitati-
bus aut velleitatibus, stare potest propositum absoluium de sibi contrario. Ut cum
nolleitate qua ingruente proeella mercator nollet projicere merces suas in mare secun-
dum, Aristot. stat absolutum proposilum eas projiciendi. Et cum velleitate quam
meretrix in lupanari tenet inde exeuudi, stare potest absoluta voluntas ibi manendi.
Cap. xv. p. 91.
4 Non suffieit cum sacramento psenitentise ad salutem, nisi saltern attritio adait,
ibid. — Vide Suarez.
6 Vide Soto in iv. sent, disk xvii. p. ii. art. iii. ; Graff. 1. i. c. ii. n. iii.
6 Idem ibid. C. Judas. C. Sceleratior ; de psen. dist. iii.
7 Quinimo minime malum est psenitere solum raetu psense, infamise vel alterius
mali : modo vohmtatem peecandi excludat, lueulenter declarat, Concil. Trident. Sess.
xiv. c. iv. ; Navar. cap. i. n. viii. ; Vega lib. xiii. in Trident, c. xiv. Concedit detes-
tationem ob metum aliarum pjenanmi, esse attritionem, et contineri subprimo membro:
nam Concilium utrumque conjunxit, scil. ex metu gehennseet paenarum. in Suar. torn,
iv. disp. v. sect. ii. n. xv. vide Bonacin. ibid, punct. iii. n. iii. ; Zerola. Chamerota,
Pitigianus, et alii. ibid.
8 lllam vero contritionena imperfectam, quae attritio dicitur : quoniam vel ex turpi-
CHAP. V.J A NEEDLESS THING IN THE ROMAN CHURCH. 97
turpitude of sin, or fear of hell, or other punishment. And such attrition
is, with the sacrament, sufficient for pardon, as is determined by that council
in these words : Hereby he makes his way to righteousness ; and although
without the sacrament, it [attrition] cannot by itself bring a sinner to justi
fication, yet it disposeth him to obtain the grace of God in the sacrament of
penance.1 So that, by their doctrine, attrition so disposeth a sinner for justi
fication, that their sacrament being added, it actually justifies, i. e. puts a
sinner into a state of grace and salvation. From this sentence of the council,
as Bellarmine tells us,2 the truth of what their divines hold is conspicuous,
viz. that attrition, arising out of fear, is a disposition to justification, and the
sacrament being added, doth truly justify. How generally they hold (with
some difference of notion) the sufficiency of attrition with their sacrament,
we may see in such as give an account of their opinions distinctly (not taking
any of the Society into the reckoning) : it will be enough but to name some
of them, since their suffrages, after the determination of a council, are less
needful. Some are for attrition improved,3 as Henricus, Cajetan, Ferrari-
ensis, Petrus, Soto ; some for attrition mistaken for contrition,4 as Victoria,
Soto, Ledesma, Vega, Corduba ; some for attrition known to be so,5 as
Aquinas, Scotus, Paludanus, Capreolus, Durandus, Adrian, Antoninus, Syl
vester, Canus ; and some6 for the opinion of attrition without the reality. But
this is enough to shew that, by the doctrine of their church, attrition with
the sacrament is sufficient to put a sinner into a saving state at any time,
living or dying. Thus is true repentance reduced to attrition, and this made
enough to qualify an impenitent sinner for pardon, so as he cannot fail of it ;
and yet attrition, of what kind soever, can scarce pass for a good quality.
That sort of it which is rational (a dislike of sin, because it [is] disagreeable
to reason), is not so good in their account as that which is servile ; because,
as such,7 it is but a mere natural act, and hath no respect to God, and so
hath nothing in it which looks like godly sorrow. As for that which is ser
vile (a dislike of sin only, or principally, for fear of punishment temporal or
eternal), this is so far from being spiritually good, that it is morally evil ; so
bad it is, by the authority and reason of their own divines. Thus Gregory,
Almain, and Adrian conclude,8 that it is evil to act out of fear of punishment,
as the next end or motive. It is no better by the reasoning of others, who
would have us think better of it ; a sinner thereby prefers himself before
God ; and that sure is a sin (in any, unless they will except ' his holiness') not
any repenting of sin ; for he that dislikes sin for punishment principally, or
as the greatest evil, regards more (as themselves argue) that which is evil
tudinis peccati consideratione, vel ex gehennro et pasnarum metu communiter conci-
pitur, Sess. xiv. cap. iv.
1 Quo psenitens adjutus viam sibi ad justitiam parat, et quamvis sine paanitentias
sacramento per se ad justificationem peccatorem perducere nequeat : tamen eum ad
Dei gratiam in sacramento psenitentise impetrandam disponit. — Ibid.
2 Et de eo loquuntur theologi, cum dicunt, attritionem ex timore conceptam, dis-
positionem esse ad justificationem, et sacramento accedente, revera justificare, ut
perspicuum est ex concilio Tridentino, Sess. xiv. c. iv. de paenit. 1. ii. c. xviii. p. 972.
3 Vide Suarez. torn. iv. disp. xx. sect. i. n. v. 4 N. vii. 6 N. ix.
6 Soto, Canus, Vega, n.
7 Detestatio peccati quia est contra rationem non est sufficiens, quia non respicit
Dernn ipsum. nee peccatum, ut est offensa ejus — turn quia ex vi illius motivi non est
supernaturalis. — Idem. ibid. disp. iv. sect. ii. n. xi. Primum itaque genus imperfectse
displicentise est, cum quis dolet de peccato propter humana naturaliaque motiva, ut
quia turpe est et contra rationem. — •Canus, Relect. de psenit. pars. iii. p. 836.
8 Nonnuli catholic! — operari ex timore tanquam ex fine proximo, judicant esse
•malum, ut Gregorius, Almain, Adrian, Suar. ibid. disp. v. sect. ii. n. iii. p. 65. Vide
Angel. Sum. v. Timor.
98 TRUE KEPEXTANCE, [CHAP. V.
to himself, than that which is evil to God, and so placeth the ultimate end
in himself, not in God.1
Sect. 8. Having thus reduced repentance to a thing no better than we see
attrition is, as though it were yet too good and too much, they bring attrition
down to nothing. It is but as they describe it, a dislike of sin, not as that
is offensive to God, but out of other respects, wherein self-love is most con
cerned, and slavish fear is most operative.2 The least dislike of this nature
will serve, and in the lowest degree that can be :3 nor need this continue any
longer than the least moment.
And it will be sufficient, say some, though it be but merely natural,4
excited by some natural or human motive, without the grace of God, or his
divine assistance ; so Canus and Soto. Or it will serve if there be but a
dislike that this dislike of sin is wanting ;5 so Paludanus, Navarre, and others.
Or it will be enough if there be a willingness to have it in those who have it
not,6 according to the doctrine of their holy men, Aquinas and Richardus
especially ; or a man's thinking, probably, that he hath it when he hath it
not,7 will serve the turn, so Canus and Vega ; or if he neither have it in
reality nor in conceit, it will suffice, if he be but willing to partake of the
sacrament ;8 for so, they tell us, he is virtually willing to be attrite, and this
qualifies him for pardon, though he neither actually hath attrition, nor desires
it ; so Scotus, and Sylvester after him. Thus after attrition hath swallowed
up true repentance, yet it still becomes more lank by their handling, and, in
fine, shrinks quite away. But whether it be little or nothing, it will serve
to justify them, yea, and that too without their ritual penance ; other sacra
ments or rites, with this, will do it. They advance the sufficiency of attri
tion, for all the purposes of true repentance, even without their penance.
This, with the eucharist, will serve ; not (say they) that there is need of true
contrition, a conceit that he hath it, with this and the eucharist,9 will pro-
1 Si pasna timeatur tanquam maximum, supremum, pessimumque malum, tune est
pravus timor, nam per ilium prefert homo malum suum, malo Dei : unde in se, non in
Deo, constituit finem ultimum. — Idem. disp. i. de spe. sect. iv. n. vi. ; Valent. torn. iii.
disp. ii. q. ii. punct. iii.
2 Aquinas ii. 2. q. xix. art. vi.
3 Nulla intentio vel duratio est de ratione contritionis (Gabriel, Soto, Medina, "Vega,
Navar.) et idem est de attritions propter easdera rationes. — Suar. ibid. disp. v. sect.
i. n. vi.
4 Ad effectum hujus sacramenti sufficere attritionem naturalem, i. e. solis viribus
naturae elicitam : sive ilia sit concepta ex motivo seterno et honesto, ut est fugere
paenas inferni, vel turpitudinem peccati, sive ex motivo temporal! et indifferente, ut
est vitare infamiam, vel aliud temporale detrimentum. — Soto et Canus, ibid. disp. xx.
sect. ii. n. vii.
5 Satis est, ut quidam dicunt, quod psenitens displicentiam habeat, quod de peccato
non dolet. — Ibid. sect. i. n. ii.
6 Sufficit, si quis vellet habere displicentiam, et Dei gratiam cavendi in posterum :
quia talis est attritio virtualiter, secundum doctrinam sanctorum, maxime, S. Thorn,
et Eich. — Sylvest. Sum. v. Confess, i. n. xxiv.
7 Aliqui sentiunt ad hunc effectum uon esse necessariam veram attritionem, in
re existentem, sed inculpabiliter et probabiliter putatam sufficere, quod sensit Canus
et Vega. 1. xiii. c. xxxiv. — Suar. ibid. sect. ii. n. ii. et alii in Bonacin, ibid. q. v. p. iii.
n. vi.
8 Imo dicitur fortius secundum Scotum, quod sufficit, quern velle talem displicen
tiam non solum formaliter, sed etiam virtualiter, earn volendo in sua causa, i. e. in
sacramento psenitentise justificante, quia in iv. dist. xiv. q. ult. in art. ii. tenet, quod
ad consequendarn gratiam per hoc sacramentum, non requiritur attritio : sed sufficit
voluntas suscipiendi hoc sacramentum, &c. — Sylvest. ibid.
Jmo aliqui Doctores asserunt hoc valere (viz. attritionem putatam) etiamsi omissa
sit vera attritio ob negligentiam in praeparatione facienda. — Bonacin. ubi supra de
paenit. d. v. q. v, sect. i. p. 3, n. vi.
9 Aquinas xiii. q. Ixxix. art. i. ii. in Tol. 1. vi. c. xvi. Halensis in Victorell, ibid.
CHAP. V.J A NEEDLESS THING IN THE ROMAN CHURCH. 99
cure him pardon. This, with extreme unction, will serve, as Sylvester1 tells
us ; yea, this may be enough without any sacrament at all, as if a man in
mortal sin, and so (with them) not in the state of grace, be killed, because
he is a Christian, while he is asleep. If he was attrite, and willing to suffer
before, by virtue hereof his sins are pardoned ; so Cajetan, Sotus, and
Lopez2 after them.
In short, the mass may serve their turn ; for divers of them hold that this
being offered for such as are attrite, by virtue thereof (ex opere opemto) im
mediately, and without more ado, they have pardon of mortal sins and
habitual grace ; so Catharinus (in Canus, loc. Theol. 1. xii. c. xiii. p. 693)
and others.
Here is competent provision made that sinners may perish securely, and
never look after true repentance, living or dying. There is but one thing
which may seem to give some check to this great encouragement. These
administrations, whereby they will have the impenitent saved, depend upon
a priest ; and the sinner may be in such circumstances (though this be very
rare) wherein a priest cannot be had ; and then, if he should chance to die
without contrition, he will perish. But this need not disturb any in their
course of impenitence ; for in case of necessity, where a priest cannot be
had, another may serve in his stead ; though he be a laic, confession may
be made to him, and God will supply the want of a priest ; so Aquinas (in
iv. dist. xvii. q. iii. art. iii.) ; or he may have the eucharist administered to
him without a priest ; and it is their common doctrine that the eucharist
justifies one that is in mortal sin if he be attrite, and thinks but himself con
trite ; yea, he may administer it to himself with the same effect in case of
necessity. Divers of all sorts amongst them are of this opinion. The autho
rity of Aquinas is alleged for it (iii. q. Ixxxii. art. iii.), and Cajetan in Mat. xxvi.
The example of the Queen of Scots (commonly produced), who, having the
sacrament by her, administered it to herself, is highly approved by all.
Thus far Satan has prevailed with them to promote the damnation of
sinners, by hardening them in impenitence, even when the interest of their
priests seems a little concerned. But what if a catholic sinner, relying upon
such impostors, still neglect true repentance, and death to surprise him so
suddenly as to render these other devices unpracticable ; is not his case then
desperate ? No ; he may have as good hopes of salvation as other catholics
have, a probable ground for his hope (and none must have any certainty).
Such a ground is the judgment of their angelical doctor, who declares that
if one sick desires penance, and before the priest comes he dies, or is speech
less, the priest may look on him as if he had confessed, and may absolve him,
being dead (Opusc. Ixiii. de offic. Sacerd.). Accordingly Clemens VIII. absolved
one whom he saw falling from St Peter's church in Rome (Molfes. t. i. tr. 7.
c. v. n. xlviii.) ; so that any may be absolved, i.e. pardoned and sanctified
(for the sense of the priest's absolvo is, I give thee grace which pardons thy
sins, Impendo tibi yratiam remissivam peccatorum ; ut communiter doctores ; in
Jo. Sane. disp. xxvii. n. xviii.) even after they are dead, if they did but desire
confession before. Now, those amongst themselves who do not desire con
fession while they live, are such only as will not have salvation if they might
upon the most trivial terms, and so none need fear damnation, how impenitent
Soto d. xii. q. i. art. iv. dicit lianc esse D. Thomse sententiam, et omnium. Suarez
says, omnes theologi ita decent, torn. iii. disp. Ixiii. sect. ii.
1 Sum. v. Sacram. n. iv. Navar. juxta opinionem, S. Thorn, communiter receptam
c. xxiii. n. xiii. this may (as they say of all their sacraments) ex attrito facere con-
tritum, infundendo gratiam primam, ut communiter tenent omnes, in Jo. Sane. d. xxvii.
n. viii.
2 Cap. xii. p. 83. Et hoc videtur sentire D. Thorn.
100 TRUE REPENTANCE, [CHAP. V.
soever otherwise they live and die, but such as are worse than any devil
now in hell. And who can accuse them as too rigid, if they make true re
pentance unavoidably necessary for such as these, since this doctrine makes
it needful for none besides ?
All these ways any man may be saved without true repentance, if he will
believe the Roman doctors (though, if we believe Christ, he shall certainly
perish that repents not, whatever course he takes besides). Any of these
are probable, and may be by their principles (having grave doctors, more than
enough, to authorize them) safely followed ; but that of the council's pre
scribing is infallible, and will not fail to secure those who practise it, if any
thing in their church may have credit, nor can fail to ruin those who follow
it if the word of God may be trusted. Thus, while they would increase their
party by having it thought that in their way scarce any Roman catholic
will be damned, they take the course (in this as in other particulars) that
none who will follow them can be saved, unless salvation be for the impenitent.
Sect. 9. By this it is also manifest that the charge brought against them in
the three last articles for making saving faith, love to God, and true repentance,
needless in life or death, is not founded only upon the opinion of their private
doctors, or the greatest part of them, but hath that which they count the
surest ground of all, the determination of a general council confirmed by the
pope. For if attrition be sufficient, as that council declares, then true re
pentance is not necessary. If grief for sin, out of slavish fear or shame only,
without any love to God, be enough, then love to God is needless ; and if
love be not needful, then faith, which works by love, and is the only saving
faith, is needless, till there be no time for it to work.
But is it credible that they who sometimes seem to lay so great stress
upon these graces, as necessary to salvation, should contradict not only the
Scriptures, but themselves, and make them needless, not only all a man's life
before, but even when he is dying ? Sure, they must have some device to
supply, in pretence at least, the want of these, if not before, yet at the point
of death, and will substitute something in their stead of supposed equivalence
to them. Indeed, they are fruitful in inventions tending to ruin souls and
subvert the doctrine of salvation ; and one particularly they have in this case,
and that is, what we before mentioned, their sacrament of penance. When
a man is near death, if he be attrite and confess his mortal sins to a priest,
and be absolved, by virtue thereof he hath remission of sins, and together
therewith infusion of grace, particularly of faith, hope, and charity. Thus
they come to have grace in a moment who lived graceless all their days before,
and had died so if such a rite had not been provided for their relief. By
virtue of this sacrament, love is planted in their heart, and their faith in
God ; and sorrow for sin is formed by love, and becomes saving, so that if
they die presently in that state, their salvation is secured. But what if they
live, must not these habits be afterwards exercised ? must not there be some
act of contrition in those who never had any before ? No ; by their doc
trine there is no necessity for it, though there be no true actual repentance
without it. The question is in one of their greatest divines, Whether in the
law of grace, after justification obtained by the sacrament of penance with
attrition alone, there remain any obligation to have contrition ?x And it is
resolved that there is no such obligation, and that this is the judgment of all
1 An etiam in lege gratia, post obtentam justificationem per sacramentum pseni-
tentizB cum sola attritione, maneat haec obligatio habencli contritionem ? Dicendum
est, per se loquendo, non manere in lege nova obligationem hanc post prsedictam
justificationem. Ita sentiunt omnes, qui putant sacramentum psenitentiae justificare
cxim sola attritione cognita. — Suarez, torn. iv. disp. xv. sect, iv, n. xii. et xiii.
CHAP. V.] A NEEDLESS THING IN THE ROMAN CHURCH. 101
those who hold that the sacrament of penance doth justify with attrition
alone, known to be so ; and these are the most for number, and the most
considerable for authority in their church and schools, Aquinas and Scotus
both, whom the rest most commonly follow, concurring in it, besides their
great council.1
Sect. 10. This, then, is the doctrine of their church, introduced there in
stead of that of the gospel. The habits must serve to save them without
their acts, and the sacrament of penance will help those that are attrite to
those habits. Here is all the hopes they have for sinners whom they have
encouraged to continue all their days without repentance, saving faith, or love
to God, even to the very article of death. If this sacrament do not perform
all this for them, they will not deny but they are certainly damned. But
what ground have they for this, upon which their everlasting estate depends ?
None at all but their own opinion, and the opinion of such men as them
selves, without any support from the word of G-od. If their own word will
secure them for eternity, they are safe enough ; otherwise, trusting to this,
they are lost for ever ; the whole weight of their salvation hangs upon a
spider's web, spun out of their OWH conceits. For this sacrament of
penance, upon which all depends, is a mere invention of their own ; there is
no divine institution for it, it was never authorised by God, he never pro
mised anything to- it, or any part of it upon their terms, much less any such
thing as they expect.
And who but they who are under the power of strong delusions would
trust to anything for salvation without a word from him who is the abso
lute disposer of grace, and the sovereign Lord of life and death ? Some of
themselves acknowledge that their sacrament of penance2" was never instituted
by Christ. And many3 of them hold that the material parts of it have no
1 Aquinas, Scotus, Paludanns, Capreolus, Durandus, Adrian, Antoninns, Sylvester,
Cauus, ibid. disp. xx. sect. i. n. ix. Corduba, Vega, Sotus in Vasquez. (Corduba
docet, quod qui justificatiis est Sacramento p»nitentiae; cum contritione tantum exis-
timata, non tenetur eorundem peccatorum contritionem veram habere ; et earn aperte
colligere licet ex Soto. Et ita Vega) in iii. Thorn, q. 86. a. ii. d. ii. n. xi.
2 Glossa quain nonnulli Canonistse secuti sunt. Erasmus, B. Khenanus, Bonaven-
tura, Alexander Alensis, Hugo Victor, Jansenius, in Suarez, torn. iv. disp. xvii. sect.
i. n. ix.
3 The essentials of this pretended sacrament are with them its matter and form.
The matter of it consists in contrition, confession, and satisfaction ; each of these are
acknowledged by their own authors to be unnecessary any way, or at least by Christ's
institution. Contrition, and therewith true repentance, is dismissed as unnecessary
to this rite, not only by their other doctors, but by the council of Trent, and another
thing assumed instead of it, as we saw before. Satisfaction is as unnecessary in their
account. There is no need either that the priest should enjoin it (D. Thomas, Petrus
Paludanus, Petrus Soto, Victoria, Ledesma, Cajetan, Navar, ibid. disp. xxxviii. sect.
iii. n. ii. et iv.) or that the confitent should submit to it, Scotus, Gabriel, Medina,
Sylvester, Amilla, Navar, Hostiensis, Panormitan, Cajetan. ibid, dist, xxxviii. sect. vii.
n. i. Thus all material in it is reduced to confession, and! so the rite has almost lost
its name, being now commonly styled the sacrament of confession. Yet confession
is acknowledged not to be of divine institution by all their eaaonists. Sunt inter
catholic >s qui putant nullum esse divinum prceceptum de confessione, ut omnes decretorum
interpretes, et inter scholasticos, Scotus, Maldonat. Sum. q. xviii. art. iv, and their
best divines deny the necessity of it as to this rite. Hunc modum Secretce confessionis non
esse de necessitate hujus sacramenti. Ita docent frequenting scholastici. Alensis, D.
Thomas, Major, Richard us de Sancto Victore, Paludanus, Soto, Adrian, Richardus,
Medina, Pet. Soto, Vega. Castro. Cajetan (Cliristum non instituisse auricularem con-
fessionem), Canus. Et nunc censco hanc doctrinam certam ex concilia Tridentino. viz.
neque in institutione posuit Christus Dominus modum secretes confessionis. Suar. ibid.
disp. xxi. sect. ii. n. ix. p. 290.
Yea, the form of it (their mode of absolution) is denied by their divines, who hold
that the priests cannot forgive sins properly as to the fault and eternal punishment.
102 TKUE REPENTANCE, [CHAP. V.
such institution. Now, to trust to any device of man for spiritual effects of
so high a nature is impious folly ; but to lay their salvation on it is prodi
gious madness. They may with as much reason expect the infusion of
grace from the sprinkling of holy water, or the cleansing of a soul at death
from the guilt and stain of sin by a priest's spittle ; the Lord hath given
them no more ground to expect any more from the one than from the other.
But I need not insist upon anything which they may have the confidence
to deny. It will be plain enough by what they cannot but acknowledge, that
neither pardon nor grace can be expected from their sacrament of penance as
ordered by them. For they assert that pardon and grace are always in
separably conferred together, so that he hath no infused grace that hath not
pardon.1 And it cannot be denied but that pardon can never be had without
true repentance ; in Scripture nothing is more evident ; he therefore that
comes to the sacrament of penance with attrition only, and so without true
repentance, he gets thereby nothing at all ; neither pardon, which cannot be
had without repentance, nor infused grace, which is never had without
pardon ; neither love, nor faith working by love, nor godly sorrow, nothing
that is saving, unless he can have it without God, or against what he hath
expressly declared. So that if he comes to their sacrament in a damnable
condition, he certainly dies so, for any relief that rite will afford him. And
therefore their doctrine, which encourageth sinners to live all their life with
out saving faith, or love, or repentance, in confidence that this rite will help
them to these graces when they are dying, is a damning imposture ; and
their sacrament of penance, a most pernicious trap to draw sinners (as they
set and bait it) out of the way of salvation whilst they live, and to plunge
them into hell when they die, without any apprehension of their danger till
there be no way to escape it.
Sect. 11. Hereby they manifestly declare themselves to be enemies to
Christianity and the souls of men. For what more effectual course could
they take to destroy these, and root out that, than by concluding it certain
(as certain as they would have a decree of the council of Trent accounted),
that though sinners neglect the great duties and acts of Christians, and live
in any wickedness opposite to the rule of Christ, yet the church hath a
device to save them, and by it they may be sure to escape hell without true
repentance ! What is this but to declare that the most damnable neglects
and practices shall never damn them ? Though they never repent thereof, the
church hath a trick to secure them notwithstanding. What is this but to
proclaim that the laws of God and the rules of the gospel are unnecessary
impositions, without the observance whereof salvation may be had ? The
knowledge of Christ, explicit faith in him, actual love of him (which com
prise all the rest), as they teach, are not necessary as means, salvation may
be had without them. And as for a necessity hereof by virtue of any pre
cept, that is not considerable, but in reference to the danger of not observing
the precept ; and there is no danger in this, though the neglect hereof were
Qui negant potestafem clavium extendi ad remissionem culpce mortalis. So Magister
sentent, Hugo, et Bichardus de Sancto Victore, Alensis et Bonaventura, Gabriel,
Major, Supplementum Gabr. Medina, Adrian, Petr. Soto, Altisiodorensis, Abulensis.
— Ibid. disp. xx. sect. i. n. iii.
1 Unde in ipsa justificatione cum remissione peccatorum hsec omnia simul infusa
accepit homo per Jesum Christum cui inseritur, fidem, spem, charitatem. Concil.
Trident. Sess. vi. c. vii. Gratia non praecedit sed simul infunditur cum remissione
peccatorum. Bellarm. de psenitent. 1. c. p. 954.
Sperare a Deo remissionem peccatorum sine psenitentia — modus praesumptionis
conjunctus cum hseresi. Pet. S. Joseph. Dei 1 prsecept. art iv. Aquinas, Arragon,
Bauues, Malderus, et alii in et cum Bonacin. in 1 prsecept. q. iii. p. 1, n 4.
CHAP. VI.] A NEEDLESS THING IN THE ROMAN CHURCH. 103
in their account a mortal sin, no more than in venials (or no sins at all), if
it will not damn those who never truly repent of it. So that plainly by ex
cusing sinners from repentance, they make all sins safe and all duties need
less ; and give men assurance that they may live and die impenitently, in
the neglect of all, even the most important duties, and in the practice of any,
the worst, wickedness, and yet be saved. There never was any heresy
broached in the world more monstrous and pernicious than this which the
council of Trent hath brought forth ; it hath all the damnable wickedness,
both as to judgment and practice, that ever was or can be on earth, in the
bowels of it. It promotes the birth, the growth, the continuance thereof; for
it promiseth safety to impenitency therein, yea, salvation too, by a knack of
a very easy use and new invention. It hath in it the venom of all damning
opinions, practices, and neglects ; for that which makes them all deadly is
impenitency ; nor would they without this be finally and unavoidably destruc
tive. But this would have impenitency itself swallowed.
CHAPTER VI.
Their doctrine leaves no necessity of holiness of life, and the exercise of
Christian virtues.
Sect. 1. Holiness of life is needless by the popish doctrine ; though the
Lord hath made this every way necessary, both as a duty which he indis
pensably requires, and as a means without which he ordinarily will save no
man. It is declared necessary both ways at once, Heb. xii. 14. The papists
indeed boast much of it, and seem sometimes to lay great stress on it, as if
they would have it to be a character of the true church ; concluding theirs
is the only true church, because there is no holiness to be found in the world
but amongst them only. Thus they pretend it to be of greatest consequence ;
but this is but to serve another turn, the design is not for holiness of life,
for their doctors count that more than needs. And really they are extreme
good husbands here, and make a little holiness go a great way ; for it is
enough to denominate the universal church holy, if there be but one holy
person in it. So Costerus : How many soever of its members be dead and
impious, so long as there is any one man that retains holiness, the church
must be called holy.1 And then to make this one man holy, one act of
virtue is enough, and that a very slender one too; for, saith Bannes, any
one act of charity, how weak soever it be, is enough to fulfil all the com
mandments of God.2 Now, he is doubtless a holy man who fulfils all those
commandments. Further, this one act he need but do once, and that not
all his life ; he may defer it till he die, if he have no mind to trouble himself
with it in any part of his life before, as we have already shewed. Yea, and
he may be excused from it when he is a-dying too, as well as whilst he lives,
if he can but get a priest to absolve him ; and the priest must absolve him,
if the dying man give but any sign which may be interpreted a desire of it.3
1 Tametsi ejus plurima membra sint emortua et impia, non amittit tamen sancti
nomen, quamdiu vel unus pietatem ex aniino colens, retinet sanctitatem. Enchirid.
liii. c. viii. Possibile est, quod tota fides remaneret in uno solo : et verum esset dicere,
quod fides non deficit in ecclesia. — Abbas in Sylvest. v. Concil. n. iii.
2 Quilibet actus charitatis, quantumlibet remissus, sufficit ad implendum omnia
praecepta. In ii. 2, x. q. xliv. a. v.
3 Vide above forty doctors for tbis in Jo. Sane. disp. xliv. n. xxxiv. Sacramenta
baptismi et absolutionis posse conferri, etiam iis qui in periculo vitse sunt, licet ip-i
vi morbi oppressi non habeant usum rationis aut seusuuiu : modo constet eos antea
104 HOLINESS OF LIFE, [CHAP. VI.
And their sacrament he must have, and be absolved absolutely, when
speechless and senseless, if any can but witness that he desired confession,
Antonin. iii. part. tit. 10, cap. ii. ; Sylvest. v. confess, iii. n. 16 ; Paludan.
dist. xxi. q. 2. a. 2. concl. 2. Yea, if he did not desire it, nor ever give
any sign of repentance, he may be conditionally absolved, Kituale Pauli. 5.
And though he have lived wickedly without restraint all his days, if at last
gasp he be attrite, and have but (though it never appear) the virtue of Judas
(only hoping better, i. e. presuming more, than he did), by virtue of such
absolution he will be as certainly saved as other good catholics ; though the
other unfortunate wretch, for want of a priest (as virtuous as himself), to
absolve and give him hope, was unhappily damned.
See here a most compendious way to be holy ! Who can imagine any
other but that such principles as these make holiness of life extremely
needful ? But, more particularly, we may discover how necessary they
judge it, by what they determine concerning the necessity of exercising
Christian virtues, and the forsaking of sin. There is no need of either of
these by their doctrine.
Sect. 2. It is not necessary to live in the exercise of such virtues (though
one would think that religion could not be Christian which obligeth not the
professors of it to Christian virtues, and excuseth them from the most proper
character of true Christianity), yet those who have the confidence to account
themselves the only true Christians do this. For they teach that the acts of
these virtues are required by affirmative precepts, and such commandments
oblige not at all times ; no, nor always when there is occasion and oppor
tunity for the exercise of them, bat only in the article of necessity ; and
when this is, it is not certain, there is no determination of it, it must be left
to discreet men to judge ; and being left to men, either they find no time
for it at all, or none that will signify it needful to live in the exercise of such
virtues. To exert an act of virtue once a year, or once in many years, or
once in a whole life, or at the hour of death, is far enough from the daily
exercise of Christian virtues, or an intimation that it is needful in their
account who so determine. But indeed their church is more indulgent, and
assures them all (that have no more regard for their souls than to believe it),
that at the hour of death one act of slavish fear (though themselves count
not that so much as a moral virtue1), with confession, will excuse the neglect
of every Christian virtue all their lives, and make their way at last into
heaven, though they never had one act of virtue, any one character of a
Christian, all their days. A pleasant doctrine indeed, and greedily to be
swallowed by those that have an antipathy to a holy life, if the gospel and
the doctrine of Christ concerning hell and heaven and the way to it could be
counted but fables.
Sect. 3. They reckon but three theological or divine virtues ; all the other
they call moral, of which the divine are the foundation, and so all the rest
must stand or fall with them.2 Now, two of these three they make needless
desiderasse ejusraodi sacramenta — Bellarm. de effect. Sacrament. 1. ii. c. viii. p. 121.
Actus charitatis semper requiritur ad justificationem, seclusis tamen sacrameiitis :
sacramenta autem in non ponente obieem, eundem habent effectum, quern haberet
charitas et contritio sine sacramento. Camis, Relect de psenit. pars. iii. p. 844. Thus,
thougb an act of charity or repentance be requisite always where the sacraments can
not be had, yet the sacraments in him that gives no obstruction (as he does not who
lias neither the use of sense or reason) hare the same effect that love to God or re
pentance would have, without the sacrament, i. e. the sacrament will justify and save
them who have no act of love to God, or true repentance.
1 Aquinas, ii. 2, q. xix.
2 Virtutes theologicse quse sunt circa ultimum finem — sunt causse omnium aliarum
virtutum. — Aquinas, ii. 2. q. clxi. art. iv. ad primum.
CHAP. VI.] NOT NEEDFUL IN THE ROMAN CHURCH. 105
(as is before declared), and without these two, hope, which is the third, is
so far from being needful, that it is not possible to have it, as themselves
acknowledge.1 A lively hope with them is needless till they be dying, and
then it can but be like the giving up of the ghost.2 For to all that follow
their doctrine, and look after no more than that makes necessary, their hopes
at last can be no better, no other, than the expectation of such a pardon of
sin, as a priest can give to an impenitent person, one to whom the Lord
did never give hopes of pardon. And this is a hope than which despair
itself is more hopeful ; for this leaves no sense of danger (which despair
retains), and so leaves no desire nor endeavour to avoid it, even when they
are sinking into bottomless misery. Hope is no more needful with them
than a house is to him who thinks himself concerned to dig up the founda
tion of it, and counts it enough that he hath a castle in the air. And when
they have left nothing that can be a real ground of hope, they found it upon
that which is worse than nothing, their own merits ; that which is incon
sistent with the free grace of God and the merits of Christ, without which
sinners are hopeless.3 It is a conjecture, founded upon a delusion, upon
merit, which no man can have, and themselves say none of them know they
have, and so upon they know not what. Oh wretched hopes, that have not
so much for their foundation as the sand, that have nothing to bear them
up but a proud and groundless fancy, that we might count ridiculous, if it
were not too horrid to be the matter of sport. Can they blame those who
doubt whether they will be saved, when they themselves have no better hopes
of their own salvation ?
How much they are concerned for hope they declare, when they tell us
that the precept for hope does but of itself oblige, when the soul is tortured
with the more grievous assaults of despair.4 It seems, unless they be vio
lently tempted to despair, they need not hope. This rarely falls out as to
any, and is scarce the case of one in a thousand, so that there is not one of
a thousand in popery who need have any hope in God, or of mercy from
him. No, not any at all, as others teach ; for the command for hope is
satisfied both by grief for sin, and also by a purpose against it (Dian. after
others, v. Spes.) So that either of these, or both at least, will supersede all
acts of hope for ever, and make them needless. And indeed he that con
siders what sorrow and purposes they count sufficient, may believe them when
they teach that these leave them without hope.
Sect. 4. The next in excellency to the divine graces, by their account,5 is
humility, and for this their doctrine makes excellent provision, as a virtue
most necessary, by quite sweeping away the true ground of it. It leaves
them without sense of any sinfulness, weaknesses, or unworthiness, to make
or keep them humble. Being baptized, by virtue thereof all the sinfulness
of their natures is not only pardoned or weakened, but quite washed away
1 Fides et spes — sine charitate, proprie loquendo, virtutes non sunt, nam ad ratio-
nem virtutis pertinet, ut non solum secundum ipsam aliquod bonum operemur, sed
etiam bene. — Aquinas, i. 2, q. Ixv. art. iv.
3 Tempus quo obligant prsecepta fidei et spei esse idem, quod tompus charitatis. —
Fill. tr. xxii. n. ccxciii.
3 Actus spei est expectare futuram beatitudinem a Deo, qui quidem actus perfectus
cst, si fiat ex meritis quae quis habet, quod non potest esse sine charitate. — Aquin. i.
ii. q. Ixv. art. iv. c. Propria certitude spei est ex meritis. Certitudo quse non est
jirassurnptio, ex meritis est, et meritia se comitatur. — Alex. Alensis. q. Ixv. in iii.
4 Quando graviores desperationis impetus animum vexant. Victorel. ad Tol. 1. iv.
c. vii., and Bonacin. (with others) in i. prsccep. d. iii. q. iii. p. 2, n. ii.
6 Post virtutes theologicas — humilitas est virtutum excellentissima, et potissima. —
Aquinas, ii. 2, clxi. art. v.
106 HOLINESS OF LIFE, [CHAP. VI.
and utterly abolished. So that they are pure, immaculate, innocent, even
as our first parents were in the state of innocency ; not anything left in the
least that can be truly counted sin.1 So that it would be very absurd and
irrational for them to be humble under the sense of any remaining sinfulness,
since they believe really there is none. But if they sin mortally afterwards
(for venial sins they make no account of, and think that the Lord herein is
such an one as themselves), they may be presently restored again by their
sacrament of absolution to a perfect righteousness, without the least mixture
or allay of what is faulty ; a perfection short of heaven, because not so firm
and fixed, but not wanting a hair of what is due, having not only all the
parts, but every degree of what is required for their present state.2 And by
the power hereof they can fully and perfectly fulfil the whole law in every
precept, without any culpable defect ; they can fulfil it very easily, facili et
parvo negoiio? Yea, they can do much more than the law requires, or the
Lord hath made their duty ;4 so far are they bereaved of all sense of any
weakness that might humble them. And their righteousness is not only
spotless, but meritorious ; there is such a transcendent worth and sufficiency
in it, as they improve it, that they need not, at least after they are justified,
ask anything of God but what they fully deserve at his hands. All that God
doth for them is but the paying of his debts ; his bounty is prevented, his
grace is quite excluded ; it is not in his power to bestow any free gift ; all is
due to the meritorious excellency of their performances beforehand. They
can merit the first grace5 in congruity,6 the second grace by way of con-
dignity ; and heaven and glory is as due to them as a penny for a penny
worth, or hell is due to proud, presumptuous sinners. God would be unjust,
and not pay what he oweth them on their own just account, if he should not
let them have all the glory of heaven and eternity. They can merit the
pardon of mortal sins before they have grace ; 7 pardon of venial sins before
or after ; they can merit the continuance of grace while they have it, and
the restoring of it when they have lost it.8 They can merit not only for
themselves, but for others ; and deserve for them not only pardon, but grace ; 9
such grace as will enable them to set up and merit heaven for themselves.
They can merit not only habitual grace for them,10 but the divine assistance,
whereby the Lord works it. They can merit for them not only while alive,
but when they are dead, and by their merits bring them out of those tor
ments which are equivalent to the pains of hell, but only for the continuance,
which their deserts hinder from being everlasting.
Here is a doctrine as proper to nourish humility as poison is to make a
1 Concil. Trident. Sess. c. supra.
2 Soto de Natur. et Grat. 1. iii. c. iv. p. 134 ; Bellarm. de purgat. 1. ii. c. iii. p. 1381,
de justificat. 1. ii. cap. x. p. 794.
3 Idem. cap. i.
4 Possumus facere plus quam debemus, si consideremus legem nobis a Deo impositam,
et proinde possumus facere plus quam debemus. — Idem de Monach. 1. ii. c. xiii.
5 Vid. Soto ibid. 1. ii. c. iii. p. 65 et*6t> ; Bellarm. 1. ii. de psenit. c. xii. p. 945 ;
Sancta Clara. Deus. Nat. Gr. Probl. xxi. p. 125.
6 Cone. Trident. Sess. vi. ca. xxxii. and ca. xvi.
7 Potest homo nondum reconciliatus per opera penitentiae impetrare et mereri de
congruo gratiam justificationis. — Bellarm. de just. 1. v.
8 Keparationem post lapsum et perseverantiam usque in finem, non cadere sub
meritum de coudigno, sed solum de congruo. — Idem, ibid. cap. xxii. tit.
9 Sicut certum est non posse unum alteri ex condigno gratiam mereri, ita non du-
bium est, posse id ex congruo fieri. — Idem, ibid. cap. xxi.
10 De congruo potest unus alteri mereri primam gratiam, non solum sanctificantem,
sed etiam primum auxilium supernaturale, et alia dona. S. Thorn, i. 2, q. cxiv. art.
vii. ; vid Fill. tr. xxi. n. ccccxcviii.
ClIAP. YL] NOT NEEDFUL IN THE EOMAN CHURCH. 107
man fat and healthful ; however, this, as that, is apt to swell them big, and
mount them upon the heights of boasting and glorying. It is far below per
sons of such dignity to receive eternal life at God's hands as a poor man
receiveth an alms :l absit, far be it from them ; it moves their indignation to
think of it, that they should expect eternal glory for God's sake. They will
not so disparage themselves as to have it in such a beggarly way ; they will
have it for their own sake, as that which the}7 fully deserve, or else be without
it. They will have it in a way more glorious, becoming persons of such
transcendent worth, as conquerors and triumphers,2 as a laurel which they
have sweat for, and is due to their merit. The Lord must treat them as
persons of such high quality, and in a way that suits their honour. Now it
is much more honourable, saith Bellarmine, to have a thing by his own merit
than another's gift (though God be the giver).3 And the Lord (adds he), to
honour them, would have them get heaven by their own deserts. Oh
humble doctrine, and that which is as like the gospel as the apostle St Paul
was to the king of pride. Can they think humility needful, who, plucking
away the true grounds of it, instead thereof instil those principles, than which
hell can scarce hatch any prouder ?
Sect. 5. As for those virtues which concern men, they are all comprised
in love, that love which affects others as capable of eternal happiness, and so
desires it for them. Thus they describe Christian love (as for human or
natural, we are not here concerned in it), and tell us it is this the Scripture
speaks of, John xv. and Col. iii., and cannot deny but it is called for in the
New Testament most frequently, and with greatest importunity ; and yet their
doctrine makes it needless. We are not bound, saith Sylvester,4 to be moved
with love towards any men whatsoever, but only in preparation of mind, if
necessity occur. This seems to dissolve the obligation of this great com
mand, and turn it into a mere counsel ; for in these very terms they describe
a counsel to us,5 and thereby distinguish it from an obliging precept. But
are we bound to love our brother when there is necessity ? No, not when
he is in such necessity as is extreme, and consequently never ; for though it
be requisite that we help him in that condition, yet we sin not if we do not
help him out of Christian love ; it is enough to avoid sin if we relieve him
out of natural affection. Thus Navarre.6 And this holds not only in the
external necessities of others, but also in those that are spiritual ; only he
saith that it very rarely falls out that one can relieve spiritual necessities
without this Christian love ; but he tells us also,7 that a Christian is rarely
in such necessity. So that though it cannot be done without Christian love
but very seldom, that will not make such love a duty at any time, because
the external act needs not be done but seldom. Yea, if the external act also,
whereby we should relieve the soul of our brother, be neglected, it is with
1 Absit ut justi vitam seternam expectent, sicut pauper eleemosynam.
2 Tanquam palmam suis sudoribus debitam.
3 Magis honorificuin est habere aliquid ex merito, quam ex donatione.
4 Motu dilectionis — nee tenemur moveri ad quoslibet homines, nisi secundum pre-
parationem anirai, si necessitas occurreret. — Sylvest. v. charitas. n. iii. ; Sum Rosel. v.
charitas. n. v., both of them in the words of Aquinas.
5 Praeceptum diffcrt etiam a consilio — quia consilium non est de necessitate ad sa-
lutem, nisi secundum prseparationem animi, si oporteret (S. Tho.) i. 2. q. cviii. — Idem.
ibid. v. praeceptum. n. i. Gratian et Aquinas in Navar. cap. xx. n. xxi.
6 Putamus non peccaturum eum, qui hunc amorem charitativum non conciperet
erga eum, qui earn pateretur extremam necessitatem vitas corporese, si modo alio, amore
naturali, iuferiore divino, ei opitularetur. — Navar. cap. xiv. n. ix. ; Lopez, cap. liii.
p. 274.
7 Cap. xxiv. n. ix. Earo tamen ejusmodi necessitatem patitur Christianus, quum
per contritionem absque alia ope salvari possit.
108 HOLINESS OF LIFE, [CHAP. VI.
them no great matter. For as Cajetan determines1 that weakness of mind,
which withholds us from those things which are profitable to our neighbour,
especially for the salvation of souls, though it be grievous, it is but a venial
fault. In short, whatever be the circumstances of our brother, yet we may
be excused from loving him indeed, if we do but think we do it. For
Navarre2 and others tell us that he who honestly thinks himself to be in the
state of grace when he is not, may satisfy this command for Christian love
by some other kind of affection, so that it is enough to think that we have
this love when we have it not ; and this is confirmed by a reason a fortiori?
because it is so in our obligation to love God. Thus one dangerous error is
grounded upon another, and by such arts we are discharged from all Chris
tian affection to God or men. But we need not stay longer here. All
necessity of this love they quite take away, by making it needless to love
God, the connection between these being indissoluble by their own account.*
If any will not rely upon consequences, Cajetan tells them,5 that the
command to love our neighbour as ourself, obliges not to a love of charity,
i. e. that special love which was always thought, till the Roman doctors
taught otherwise, to be the great duty required of all Christians by the
gospel. By the doctrine of Aquinas,6 the precept requires no special
act of love to our brethren, no formal 7 or internal act at all, nor any ex
terior that will signify more than the want of hatred. This is the common
doctrine amongst his devoutest followers, the Dominicans.8 Others express it
thus : 9 There is no affirmative precept for love to our neighbour, no time
for it ; it is enough that we do nothing against him. Thus, so great a part of
the whole sum of the law and the prophets, and all the rules of the gospel,
leading us to brotherly love and the special expressions of it, are snapped off
short ; and we reach all that they oblige us to do, by doing nothing. We love
them well enough, though we neither will nor do them good, if only we do
them no mischief ; or do no more for them than may be done without inward
affection, or any Christian charity.
Sect. 6. It would be tedious to pursue this in all particular virtues. The
generals which they acknowledge will serve for the rest. They confess 10
1 Pusillanimitas quando retrahit ex aliis utilibus proximo, et prsecipue saluti ani-
marum ; licet veniale sit, grave tamen est. — Sum. v. pusillan. p. 485.
2 Lopez, cap. liii. p. 275. Satisfacit prsecepto de diligendo proximum, qui extra
statum gratise, putans se verisimiliter in eo statu gratise esse.
3 Videtur nobis non peccare neve ilium, qui bona fide credens se esse in statu
gratiae, cum tamen non sit, adimplet prseceptum de diligendo Deum ex cliaritate,
quando ad id est obligatus ; ita a fortiori satisfacere videtur prsecepto de diligendo
proximo ex charitate, qui extra statum gratiae, illud implet, putans verisimiliter se
in eo esse. — Navar, ibid.
4 Amor supernaturalis et divinus seu charitativus, vel charitas infusa, qua proxi
mum amamus, est ejusdem generis et natures, cujus est amor Dei charitativus, seu
charitas ; secundum S. Thorn. Nam licet objectum materiale amoris charitativi
proximi sit idem proximus, objectum tamen formale, sive ratio vel causa amoris, est
ipsa divina et infinita bonitas, quse nihil aliud est quam ipse Deus — ut idem S. Thorn,
explicatus ibi a Cajetano. — Idem, ibid n. vi. Charitas est dilectio qua diligitur Deus
propter se, et proximus propter Deum, vel in Deo. — Pet. Lombard, dist. xxvii. Dilectio
proximi nihil aliud est quam quidam Dei amor. — Soto de Just. 1. vii. q. v. a. i. p. 242 ;
vid. Suar. torn. iii. disp. Ixxxi. sect. viii. p. 1078.
5 Catherin. annot. adv. Cajet, p. 268.
6 II. ii. q. xv. a. viii. ; Quodl. iv. art. xxiv. ad. i.
7 Suar. de Charitate, disp. v. sect. iv. n. iv. ; Jo. Sane. disp. i. n. xxi.
8 Vid. Acacium de Velasco in Guinen. p. 139.
9 Vid. Vasquez in 3 torn. iii. q. xc. art. i. dub. xl., dilectionis proximi ex charitate,
cujus prsecepti affirmative ego nullum tempus video. Satis est nihil contra ipsuin
facere. — Vid. Jo. Sane. disp. i. n. xxi.
10 Cognitio apprebensiva prseexigitur quidem ad fidem. — Btlla>m.
CHAP. VI.] NOT NEEDFUL IN THE ROMAN CHURCH. 109
that knowledge must go before faith, and that faith l is the foundation of
charity, and that charity, or love to God, which hath its rise and being from
faith,2 is the form and root of all virtues. They all agree in it, nor is it only
evident by their own confession, but also by the nature of the things them
selves, that other virtues depend upon knowledge, faith, and love, for their
being or exercise. For example, without love to God proceeding from faith,
there can be no delight in God, nor desires to enjoy him. Delight and
desire are but love in several postures ; desire is love in its motion, and
delight is love in its rest. There can be no delight3 in enjoying that which
we love not, nor can the enjoyment of it be desirable ; so, also, there can
be no filial fear without love, for love is essential to it, and thereby it is dis
tinguished from that which is slavish. Ingenuous fear springs from love,4
and is nourished by it, and increaseth or declines with it ; it cannot be, nor
act, but when and where love is, and is acted. So that together with love,
the fear of God and the acts of it are cashiered ; even all due reverence of
him, and care not to offend him.
It is their common doctrine,1 that there is no special command, either for
servile or filial fear of God; so that the want of it need neither be confessed
nor repented of.5
So likewise there can be no hatred of sin, or sorrow for it, as it is an
offence or dishonour to God,4 nor any true virtue at all without love, nor love
without faith, nor faith without knowledge. Now, these radical graces being
rendered needless by their doctrine, as I have declared before, they hereby
stub up all the rest by the roots, BO that neither sprig nor bud thereof can
be expected. To tell us, after this, that they count any exercise of Christian
virtue needful, is as if a man should take the spring out of his watch, and
then persuade us seriously that he counts it very necessary it should still go,
and the wheels be always in regular motion.
Sect. 7. But let us stay here a little longer, and observe how their prin
ciples, concerning love particularly, disengage all from any exercise of virtue,
and every act that is truly Christian. They take notice in virtue of a good
ness that is merely moral, such as may be found in heathens; and of a good
ness that is divine and supernatural, such as ought to be in Christians.
This latter, they tell us, is derived from their end, when in the exercise of
them they are referred to God as our supernatural end, and acted for his
sake,7 with an intent to please him. They declare, further,8 that they cannot
be thus referred to God without affection for him, nor done with a design to
please him, unless they be done out of love to him ; and so must be at least
1 Fides est fundamentum spei et eharitatis. — Idem. Fides generat spem et spes
charitatem. — Aquino*, i. 2, q. Ixv. art. iv.
2 Charitas est forma et radix omnium virtutum. — Aquinas, ibid. q. Ixii. art. iv.
3 Spirituale gaudium quod de Deo habetur ex eharitatis dilectione oritur. — Aquin.
ii. 2, q. xxviii. art. i.
4 Timor castus sive amicalis quo timemus ne sponsus tardet, ne discedat, ne offen-
damus, ne eo careamus, timor iste de amore venit. — Mag. sentent. iii. dist. xxxiv.
Timor ex amore generatur. — Bonavent. iii. dist. xxxiv. n. Ixxxiii. Quanto aliquis plus
habet de spiritu amoris, tanto plus habet de spiritu timoris. — Idem, ibid. n. Ixxxvii. ;
vid. Aquin. ii. 2, q. xix.
5 Licet nonnulli existiment dari speciale prseceptum horum timorum, ita ut eorum
defectu speciale peccatum committatur ; oppositum tamen docetur communiter,
longeque est probabilius. — Pet. S. Joseph, de i. prsccepto, p. 55.
6 Nulla virtus est vera virtus sine charitate. — Aquinas.
7 Vid. Navar, cap. xiv. n. vii. ,
8 Convenit inter omnes, ut opus referri debeat in Deum, ut finem supernaturalem,
si futurum sit meritorium vitse seternfe, at opera virtutum cseterarum non referuntur
in Deum, ut finem supernaturalem, nisi a charitate imperentur et dirigantur, &c.
— Bellarm. de Justific. 1. v. cap. xv. p. 958.
110 HOLINESS OF LIFE, [CHAP. VI.
imperate acts of love, that they may be Christian acts, and anything better
than nature in the heathen might reach. And yet they conclude, as appears
before by variety of testimonies, that we are not obliged to observe any com
mand, or act any other virtue out of love to God. They find no time at all,1
when we are obliged to this, unless it be when we are bound to have an in
ward act of love to God ; but when this is, they never agree, except in this,
that it may be never. For those who seem to say that it should be some-
*/ */
times, though but seldom, or but once for all, in other words signify it need
not be at all, since they assign something else which may serve instead of it,
whenever it may be thought requisite. Thus, according to their rule in inde
finite precepts, their wise men have determined, if their school doctors, or
casuists, or their council of Trent, will pass for wise. Now, being thus
discharged from doing anything out of love, they are thereby exempted from
all Christian acts, and any other Christianity, as to the exercise of virtue,
than honest heathenism. It is true, they hold they cannot be saved without
meritorious acts, and cannot well think them meritorious if they be no better
than merely heathenish : they should, one would think, have some Christian
character upon them, and this of love particularly,2 that they may merit salva
tion ; and if they disengage their catholics from this, they make it not needful
for them to be saved. But I cannot help that, seeing they will have it so.
If they think there is no necessity their catholics should be Christians, as
they do when they make no act truly Christian needful for them, they con
clude it is not necessary for them to be saved, unless they believe that such as
are no Christians can be heirs of salvation. Their church, pope, or council,
or whoever it is, must provide them some other heaven, since that which is
prepared for Christians they need not ; no one step of the way to it being
needful for them. All the necessity laid upon them by the popish profession
is not for salvation, but for something else ; they must be Roman catholics,
but they need not be true Christians ; they must be the pope's subjects, but
they need not be Christ s disciples ; and this, and the rest, because they need
not learn of him one Christian act while they live.
Sect. 8. Moreover, all exercise of virtues, opposite to acts in their
account but venially evil, is with them unnecessary. And this goeth near,
not only to discharge all acts of virtue which are required of Christians, but
such also as were found even in pagans. This is grounded upon their doc
trine concerning venial sins ; these with them are not necessarily to be
avoided, being either not prohibited by any command, as most of them hold,
or by no command necessary to be observed, as some of them had rather
express it, and therefore no need that the virtuous acts opposite to them
should be practised. Upon this account no exercise of virtue will be neces
sary but what is consistent with the vicious acts contrary thereunto, in any
degrees of wickedness which they think venial ; no acts of temperance, sin
cerity, righteousness, truth, or faithfulness, chastity, liberality, &c., will be
needful, but what is consistent with all the intemperance, hypocrisy, unright
eousness, perfidiousness, &c., which by their docrine is venial. So he may
be temperate who still loads his stomach till he vomits, and is daily half
drunk ; he may be sincere enough, though he always design to seem better
than he is, or good when he is not ; he may be a man of truth and Roman
faithfulness, though his constant practice be telling lies, or breaking promises,
or swearing falsely, so all be but in venial measures ; he may be just enough,
1 Non obligat pro semper, sed certis opportunisque temporibus ; extra quse idea
tempora, non est cur obligemur, csetera ex charitate prastare. — Soto de Just. 1. ii»
q. iii. art. x.
2 Vid. Bellarm. supra.
CHAP. VI. J NOT NEEDFUL IN THE ROMAN CHURCH. Ill
though in all his dealings he be continually wronging others in lesser matters.
He may be chaste enough, though he be unclean in thought, word, and deed,
venially; and he may be liberal enough, though he constantly practise all
the covetousness which is opposite to every degree of liberality, so it be no
worse. He may be religious enough, though his soul never actually worship
God, and devout enough without any inward devotion, and reverent enough
though greatly irreverent, even in the worship of God, and though at other
times he be still profaning the name of God with vain oaths and divers sorts
of blasphemies ; holy enough also, though he never have one act of inward
holiness, no, not on those days which either God or themselves have made
holy ; and, in short, he may be godly enough, though he never love nor fear
God till he die ! Some of these particulars are plain by the premises; the
rest will appear so when we present their account of venial sins. So that,
though a man were so far from expressing any Christian virtue, that he
should be instead thereof continually acting the contrary sins in all de
grees not mortal, yet he would not be condemned ; for by their doctrine,1
all the venial sins in the world that a person can be guilty of, though every
hour, every minute of a whole life, how long soever, should bring forth one
or other of them, cannot possibly damn him. And since whosoever shall
not be condemned will be saved, which themselves also maintain, conse
quently he that, after baptism, acts not one virtue divine or moral, whose
whole life hath nothing of a Christian in it, but less and worse than a pagan,
will yet be saved. Thus may they be deluded who trust their souls in this
infallible church ; they may be true catholics, though they be not Christians,
so much as to one religious act, and may pass currently to heaven though
they never move one foot in the way. Such a thing we must take Chris
tianity to be, and with so ghastly and frightful a face will it look upon the
world. If popery have not thus far abandoned it, and obtruded upon us a
changeling, instead of what Christ left us, there will be no lineament of
virtue in the visage of it, not one of necessity ; nor needs there be more in
the lives of those who would be counted the only true professors and faith
ful embracers of it.
Sect. 9. They have other ways to make the exercises of Christian virtues
unnecessary. They do it especially by turning the commands of God into
counsels. Of those things that are required in Scripture, some, they say,
the Lord only adviseth and commends, others he commands and enjoins :
those which he adviseth, they call evangelical counsels, the other are divine
precepts. Now, the precepts, they say, are necessary to be observed, some
times at least ; the counsels are not needful to be observed at all, any man
may be saved without complying with them, they are matters of supereroga
tion, more than we need to do. So that ah1 those virtues which they make
but matter of counsel, are unnecessary, the acts and exercise of them more
than needs. And those which they make so expressly, are not small nor
inconsiderable in themselves, and in consequence little less than all. Many
of those admirable rules which Christ giveth us in his sermon on the mount,
wherein the singular and divine excellency of that religion to which he calls
the world is so very conspicuous, they will not have to be laws obliging all
Christians, but dissolve the obligation of them by declaring them mere
counsels, though they were ratified by our great Lawgiver with those univer-
1 Etiamsi omnia peccata venialia, simul colligerentur in unum, nunquam efficerer.t,
id, quod facit unum lethale. — Bellarm. de Amiss. Grat. 1. i. c. xiii. p. 91. Non cat
meae mentis hie asserere, quod veniale possit fieri mortale per multiplicaticmem
actuum venialium, etiamsi in innnitum multiplicarentur. — Lopez, cap. ii. p 12.
VOL. III. X
112 THE EXEECISE OF CHEISTIAN VIRTUES [CHAP. VI.
sal sanctions : Mat. vii. 21, ' Not everyone that saith unto me, Lord, Lord,
shall enter into the kingdom of heaven, but he which doth the will of my
Father which is in heaven.' And ver. 26, ' Every one that heareth these
sayings of mine, and doth them not, shall be likened unto a foolish man who
built his house upon the sand.' Maldonate giveth that as the account why
he is said, chap. v. 2, then to 'open his mouth,' because he1 never before
propounded that sublime doctrine of evangelical perfection. Of this nature,
in their account,2 is trusting in God, such as frees us from solicitousness
about the things of this life, chap. vi. 31, 34 ; sincerity of intention in doing
good, such as is enjoined, ver. 1 ; patient digesting of injury, such as is
commanded, ver. 39 ; relieving others freely, such as is required, ver. 42 ;
innocent communication, such as is specified, ver. 37 ; avoiding occasions
of sin, such as are meant, vers. 20, 30 ; exemplary walking, intended3 ver.
14 ; poverty of spirit, ver. 3 ; spiritual mourning, ver. 4 ; Christian meek
ness, ver. 5. The three last, saith Soto,4 are trinum consiliorum votum.
We must take them to be peculiar concerns of votaries. Righteousness,
likewise,5 as to earnest desires after it, ver. 6 ; mercifulness,6 ver. 7 ; purity
of heart,7 ver. 8, as it is the height of charity ; peacefulness 8 also, ver. 9 ;
love to enemies, ver. 44, more pressed by Christ than the rest, vers. 45-48 ;
and before popery, taken to be the proper character of Christians, but with
them it is no duty,9 nor anything of like nature : as that, Prov. xxv. ' If
thy enemy hunger, feed him,' &c. Yea,10 acts of mercy are no more our
duty, for these are another instance of the same author immediately adding,
et reliqua prcEcepta misericordm ; not only that, Prov. iii. 4, ' Honour the
Lord with thy substance,' but all the rest in Scripture of like nature.
50 likewise, not only magnificence and magnanimity,11 but humility also,12
with sincerity of conversation, and Christian simplicity or plain dealing. If
these be not enough, all good works are in danger to become no duties. Domi-
nicus a Soto tells us,13 there are three kinds of good works to which all Chris
tian offices are reduced : one respects a man's self, the quelling of his own
1 Quod ntmquam ante, sublimem illam de evangelica perfectione doctrinam pro-
posuisset. — Comment, in Mat. p. 99.
2 Vid. Job. de Combis. in compend, theol. 1. v. cap. Ixx. ; Ludolph. de vita
Christi, par. ii. cap. xii. ; Angel, Sum. v. et v. prsecept. n. xvii. ; Sylvest. Sum. v.
prseceptum, n. ii. ; Soto de Just. 1. ii. q. ix. art. iii. ; Navar, c. xxiv. n. v. ; Soto de
Nat. et Grat. 1. iii. c. ii. p. 126 ; Jo. Sane. disp. vii. n. x.
3 Unde statim Christus in solenni ilia legis promulgatione, ante necessaria prse-
cepta proposuit perfectorum consilia ; Beati pauperes spiritu — beati qui lugent, et his
similia. Et ideo subdit, Vos estis lux mundi : quasi quibus competit non solum
justitiam vulgariter colere, sedegregie usum etiam rerum licitum abjicere. — Idem, ibid.
4 Quod si trinum hoc consiliorum votum, quod uno hoc loco stabilitur, &c. — Idem,
de Just, et Jur. 1. vii. q. v. art. i. p. 243.
8 Idem, ibid. 6 Ibid. 7 Ibid. 8 Ibid
9 Quas ad cumulatiorem virtutum perfectionem ornatumque attinent, sub forma con-
silii admonet, qualia sunt ilia quse pertinent ad inimicorum dilectionem, Prov. xxv.
51 esurierit inimicus tuus, ciba ilium.
10 Et reliqua prsecepta misericordise, ut cap. iii. ; idem, ibid. 1. ii. q. iii. art. ii. p. 37.
11 De magnificentia et de magnanimitate, non fuerunt danda prsecepta, sed magis
consilia. — Aquinas, ii. 2, q. cxl. art. ii. ad primum.
12 Dico virtutes evangelicas dici illas, quse colliguntur ex consiliis evangelicis traditis
a Ohristo Domino — ducentes hominem ad perfectionem supra communem bonitatem —
potissimum sex: 1, Paupertas spiritus ; 2, Castitas virginum ; 3, Obedientia, prsesertim
religiosa; 4, Humilitas, qua ita animi nostri comprimitur elatio, ut ad altiora non se
erigat ; 5, Psenitentia, qua pro commissis culpis Deo satisfacimus ; 6, Simplicitas, quse
posita est in quadam facilitate et sinceritate morum, juxta rationis praescriptum. — Fill.
tr. xxi. n. cxciv. cxcv.
13 Vanam gloriam a tribus operum generibus expulit, ad quas cuncta officia reducun-
tnr — ex his enim tribus, eo quod opera sunt supererogationis, solent homines mundi
auram ambire. Ibid. 1. ii. q. ix. art. ii. p. 66.
HAP. VI.] NOT NEEDFUL IN THE ROMAN CHURCH. 113
pleasures, signified by fasting ; the other respects the love of our neighbours,
of which kind is alms-deeds ; the third respects God and divine worship, de
noted by prayer ; and all these three with him are works of supererogation.
When they come to an account in particulars, they vary not : as to what
concerns ourselves,1 to abstain from our lawful pleasures, even when they
may be an impediment to holiness, is but advice, we need not follow it.
Also, to avoid worldly cares, to be content with food and raiment, not to be
eager after superfluities, not to be too solicitous for the body, not to affect
dignities, are but matter of counsel by their common doctrine, in Jo. Sane.
disp. 7. n, 10.
As for the concerns of God,2 no inward worship in public is under com
mand, nor any outward, but the mass ; and for the hearing of that, no
divine precept. No more are we obliged to worship in private ;3 meditation
is reckoned among counsels of perfection.4 Vocal prayer is not enjoined by
God, and so all public prayer in Christian families and assemblies are under
no divine injunction. Mental prayer may be a duty,5 when it is our duty to
love God ; but when that will be is not6 well known. So mental prayer
will be a duty, nobody well knows when. But this is a Jesuit, who
minces the matter too precisely. In the judgment of Aquinas,7 and
the generality of their doctors, mental prayer is under counsel only. And
it is the more considerable, because they tell us that in mental prayer all the
internal acts of religion are comprehended ; so that hereby the very soul of
religion is dismissed, as a thing of no necessity among Roman catholics.
And since in all worship, public or private, they will have spiritual attention
and devotion to be but matter of counsel (without which all that they call
worship is but a cipher, or a blot rather), they leave no worship of God at
all necessary. Cardinal Tolet gravely distinguisheth8 of a sanctifying the
Lord's day and all other holy days, for which presence at mass and abstain-
1 Licitis voluptatibus abstinere ad consilium continentise attinet. — Idem, ibid. art.
iii. p. 67. Consilia vero ea rescindunt, quse etsi licita sint, nee charitati prorsus
inimica, tamen nonnulla stint ad culmen progredientibus obstacula, 1. vii. q. v. art. i.
p. 242.
8 Ex prsecepto colendi Deum homo tenetur duntaxat cultum externum ei exhibere.
— /S. Joseph. Sum. de i. praecept. art. v.
Attentio ad Deum non est necessaria. This is commonly asserted, even when it is
acknowledged that all inward worship is included in it. Sub hac autem attentione ad
Deum includitur omnis interior reverentia et cultus. omnis oratio et petitio, ut eleganter
describit. Gregorius x. in c. Decret. de immunitat. Eccl. in vi. ; Suarez, torn. iii. disp.
Ixxxviii. sect. iii. p. 1146. Solus exterior cultus cadit sub hoc prsecepto — sola missa
commnniter est in prsecepto. Utrum autem audiatur (missa) vel non — sub praecepto
non cadit. — Cajetan, Sum. v. fest.
3 Meditatio Scripturarum — perfectionis instrumentum. — Soto, ibid.
4 Ulclericus. Sum. confess, et Pisan. et alii in Sylvest. — v. Orat. n. viii. supra.
5 Supra.
6 De prsecepto diligendi Deum et alioram, nempe fidei et spei — non satis certo con-
stat quando obligent, et quando violentur. — Fill. tr. xxii. n. ccxcvii.
7 Ut orent mentaliter — solum sub consilio — ut tenet D. Thorn, ii. 2. q. xxxii. et com-
muniter, doctores, Jo. Sane. ibid. Oratio mentalis, in qua omnes actus interni religionis
comprehenduntur. — Suar. de Orat. 1. ii. c. vii. n. x.
8 Adverte, festum posse sanctificari, et posse bene sanctificari. Ad sanctificandum
duo sunt necessaria — id est, sacrum audire — et abstinere ab opere servile et prohibito,
1. iv. c. xxiv. p. 685. ad bene autem sanctificandum, ultra hoc, aliud est necessarium,
puta, ut qui est in mortali, tune conteratur, et ad Dominum converti studeat : qui vero
est in gratia, divina) vacet contemplationi, et bonis operibus, uterque autem a novo
peccato abstineat. Adverte tamen, quod homo tenetur sub mortali ad sanctificandum
festum, sed non tenetur sub mortali ad bene sanctificandum.
Ita solum obligor ad ilia duo in festo praestanda, non ad finem, quamvis consilium
sit optimum, omnia ista exequi in die festo, vid. Soto, Navar. Cajetan. qui nobiscnm
sentiunt — Ibid. p. 687.
114 THE EXERCISE OF CHRISTIAN VIRTUES [CHAP. VI.
ing from servile work is sufficient, and of a sanctifying them well, to which
it is necessary that he who is in mortal sin should be contrite, and turn to
God ; and he that is in grace should give himself to divine contemplation
and good works, and both of them should abstain from new sin; yet observe,
saith he, that a man is bound under mortal sin to sanctify the day, but not
to sanctify it well ; and after concludes : So I am only obliged to these two
things, viz., presence at mass, and avoiding servile works ; but not to the
end, to wit, sanctifying it well, although it be very good counsel to perform
all the other upon this day. Thus with him it is no necessary duty to which
any are obliged on Lord's days, or any other days for worship, to repent of
sin and turn to God, to meditate on divine things, and do good works, and
abstain from any wickedness. All these, it seems, are only matters of counsel;
and herein, he saith, Soto, Navarre, and Cajetan concur with him. And if
they be only counsels on all these days, the world will scarce find a day
when they will be duties. However, with them, to do a thing is commanded,
to do it well is not necessary. On all the days which either God or them
selves would have kept holy, it is mere counsel either to do that which is
good or to think of it, either to be sorry for past wickedness, or not to com
mit more. And since it is no more on the holiest, it may seem not so much
as a counsel on profane and common days. The means of honouring God
being thus by them made unnecessary, no wonder if they discharge us from
the due use of them.1 Pious sedulity (diligence for heaven and our souls)
is but matter of counsel ; we need not trouble ourselves with it. No more
scarce with anything else, for2 the shunning of idleness is but counsel, yea,
and such as doth not oblige the monks themselves, though they will have
none else obliged by counsels. In reference to them, Soto says, the avoid
ing of idleness is not commanded.
Acts which concern others are either those of righteousness or charity ;
for the former, how favourable they are we saw before ; they 3 discharge us
from such desires thereof as Christ encourageth to the uttermost, Mat. v. 6;
the latter they make corporal or spiritual. That mercy or charity which
affords outward relief, even their religious4 are not obliged to ; nor need
others exercise it by giving anything,5 no, not to those that are in greatest
necessity, how much soever themselves have, how extremely soever others
want. Spiritual relief, in affording of which the exercise of mercy consists,
they give an account of in many particulars, viz. advising those that want
counsel, teaching the ignorant, comforting the dejected, correcting offenders,
remitting offences, bearing those that are burdensome, and praying for
others. Now, all these (and as many more belonging to the other branch)6
1 Pia sedulitas inter consilia recenset Hunnseus in Catechism, ad finem Sum. Aqnin.
8 Evitatio otii non est in prsecepto. — Soto, ibid. 1. vii. q. v. art. ii. p. 243. ad fin.
8 Qusecunque vultis ut faciant vobis, &c., Scil. necessario, aliter consilium est,
Angel. Sum. — v. Prceceptum, n. xvii.
4 Eleemosynas erogare non est in religiosis virtus. — Soto, ibid.
6 In quibus vero duobus non est de preecepto subvenirc donando; sed satis est sub-
venire commodando vel mutuando. — Navar. cap. xxiv. n. v. Non semper est necess-e
donare, sed tune solum, cum egenti neque per rmituum, neque per venditionem, neque
alia rationc succurri potest — quamvis bfec doctrina vcra sit, et non solum a S. Thoma.
in ii. 2, q xxxii. art. vi. sed etiam ab aliis Theologis communiter tradi soleat — Bellarm.
de bon. Operib. 1. iii. c. viii.
Consule, castiga, remitte, solare, fer, ora.
6 Misericcrdia seu eleemosyna sive sit spiritualis, quse melior est corporal!, sive sit
corporalis, est deconsilio; vel saltern non de prascepro obligante ad mortale, exceptis
duobus casibns. — Idem, ibid. Subvenire necessitatibus proximorum corporalibus, sicut
propriis necessitatibus, pertinet ad consilium. — Vid Aqnin- Quodl. iv. art. xxiv. ad. i
Misericors err proximi necessitatibus communibus prscstare, infelicesque eventus
eorum condolere — consilium. — In Jo Sane- disp. i n. i.
CHAP. VI.] NOT NEEDFUL IN THE ROMAN CHURCH. 115
are no necessary duties, or, which is all one in effect, under no precept
obliging to mortal guilt, except in two cases only, saith Navarre, and those
two concern only corporal relief ; so that all the other duties, which we owe to
the souls of men, are left arbitrary, as mere matters of advice without exception.1
That of the apostle, 1 Peter ii. 18, for subjection to governors, is with them
a counsel ; no more is that rule of Christ for church discipline and govern
ment, Mat. xviii. 15-17, ' If thy brother shall trespass against thee,' &c.
Mortification can scarce with them be so much as a counsel, for their
doctrine will have nothing in us to be mortified ; that which is to be so
treated is sin in us, but they maintain that in a just man there is no sin
after baptism. Carnal concupiscence itself is sinless ; it is natural to us,
and so innocent.2 That which is in us by nature, they say, is neither
worthy of praise or dispraise ; hence they conclude, he is blind who will say
concupiscence is a sin. They grant it induceth us to sin, but it is no more
sin upon that account than hearing, seeing, or other of our senses ; than
gold, or honour, or beauty, or anything else that may draw us to evil ; and
so, plainly, we are no more bound to mortify it (if sin only is to be mortified)
than we are obliged to ruin our senses, to destroy gold, or to spoil the beauty
of a handsome woman. And the same must be said of other vicious habits
contracted by a continued practice of sin ; for though they call these vices,
yet vices with them are no sins, no more than virtues are duties.3 The law
of God is not concerned in any habits ; as it commands not those that are
good, so it forbids not those that are vicious, and no reason to mortify that
which is not condemned by the law. However, they retain the word, but
little else we meet with in them about this great concern of a Christian, and
a very odd object they find for it, instead of that which the Scripture assigns.
It is the natural body that is to be afflicted and macerated, not the ' body of
sin ;' and so they are not concerned to get the work of the devil destroyed ;
it is the work of God that must be mortified. They may be excused if they
make not this so much as a counsel. But they sav the maceration of the
body is in order to the bridling of concupiscence. It seems, as innocent as
it is, it may need a curb, yet they take care to leave it loose enough, for
those severities which should hamper it, they say, are not commanded.
Afflicting of the body is under no precept,* saith Soto and Sylvester. Having
told us out of Aquinas that a vow is properly of a work of supererogation, ac
ceptable to God, he adds, the maceration of the body, as such, for the brid
ling of concupiscence, falls under vows.5 And so, how unruly soever the
flesh is, they may choose whether they will use the bridle or no ; yea, if the
priest should be so rigid as to enjoin severities of this tendency, the sinner
needs not submit to them.
Nor will they have us more engaged against the world than against the
1 Glossa in loc.
* Concupiscentia carnis naturalis nobis est — Igitur cum ea quse nobis insunt a natura,
ncc laude digna sint nee vituperio, quis vel csecus, dixerit concupisccntiam illam esse
peccatum? nisi forsan materialiter ante baptismum. Ut superius explicatum est.
Revera qua ratione id dixeris, sequenter compulsus confiteberis, et visum, et auditum,
et reliquos senstis qui nobis post peccatum Adse instrumenta sunt delinquendi, delicta
et ipsos esse. Quin vero et aurura et honores, et muliebrem formam, et quicquid nos
pellidt, pellitve ad malum. — Soto, de nat. et grat. 1. i- c. xii. p. 24.
3 De habitu constat non esse peccatum : How they would prove it, see in Suar. 1. iii.
de Juram. c. vi. n. i. Non sufficit habitualis affectiis seu dispositio ad peccandum, sed
rcquiritur actualis affectus seu dispositio, ut peccatum reipsa contrahatur. — Bonacina,
de peccat. disp. ii. q. iii. p. y. n. iii. alii, communiter.
4 Afflictio corporis non est in prsecepto, de just. et. jur. 1. vii. q. v. art. ii. Mortifi-
cationis operibus sedulo esse addictos, consilium, in Jo. Sane. disp. i. n. i.
5 Sum- v. Votum. i. n. iv.
116 THE EXERCISE OF CHRISTIAN VIRTUES [CHAP. VI.
flesh. All the evils of the world are by the apostle reduced to three heads,
1 John ii. 16 ; but the oracle of their schools tells us that to relinquish
these three wholly,1 as far as we can, belongs to evangelical counsels.
Soto herein follows him, and tells us2 that Christ left this unto every 01 e
under counsel. So to be crucified to the world, and to get the world
crucified to us, Gal. vi., is matter of advice with him ; nor are we obliged
thereto in reference to those things,3 or lusts, which very much endanger
our souls.
Self-denial also hath the same measures from them. Bellarmine, by those
words of Christ to the young man, Mat. xix. 21, ' Follow me,' understands
self-denial, explaining it by Mat. xvi., ' If any man will come after me, let
him deny himself.' It is nothing else, saith he, but to renounce one's own
judgment and affections, and to accommodate himself to the judgment and
will of others. This the young man should have done, but it was not his duty ;
it was only a counsel of perfection, as he and all of them conclude, to subject
himself thus to the will and judgment of Christ. He distinguisheth indeed,
and will have submission to the will and judgment of Christ in things neces
sary to salvation, to be a common duty enjoined, Mat. xvi. and Luke ix. ;
but such a subjection of our wills and judgments to Christ, in things not of
themselves necessary to salvation, to be only a counsel,4 it is advice for
those alone that would be perfect. This is bad enough, for thus it will not
be a duty to subject ourselves to Christ in most things, or to deny ourselves
in anything which is not in their sense a deadly evil. But Soto, than whom
there was no divine more considerable in the council of Trent, advanceth
farther, and concludes that self-denial, not only which is required, Mat. xix.,
Luke xviii., but that also commanded, Luke ix., Mat. xvi. (which the car
dinal understood to be a subjecting of our wills and judgments to Christ in
things necessary to salvation), is but a counsel ; and tells us5 for a man to
deny himself is by vow to give up his liberty to another's will ; and so
Christ nowhere enjoins other self-denial than what their perfectionists volun
tarily oblige themselves unto by vow, and the main duty of Christians is
confined to cloisters, that self-resignation wherewith Christ should be hon
oured being transferred to an abbot.
There is one thing more remains which Christ requires of those who will
be his disciples, that is, Christians (and but one where he gives us the sum
of all), and that is suffering for him. It would be strange if, when they have
eased themselves of the rest, they should leave their catholics obliged to this.
The device of evangelical' counsels had not been so useful a tool, though it
freed them from the rest of Christ's yoke, if it would not have served to cast
off the heaviest part of it ; but hereby they can cast off sufferings greater or
1 Hsec autem tria totaliter derelinquere secundum quod possibile est, pertinet ad
consilia evangelica. — Aquinas, 1. ii. q, cviii. art. iv. Corp.
* Temporalium tria sunt genera, scil. concupiscentia carnis, concupiscentia oculorum ,
et superbia vitae — animos vero ab illis prorsus evellere, non est cunctis, immo neque
multis in hoc sseculo possibile. Quare sub consilio Christus id cuique reliquit, ut qui
capere possit, caperet. — Ibid. 1. ii. q. ix. art. iii. p. 67, vid. Jo. Sane. disp. vii. n. x.
Hue enim (viz. ad votum religionis) attinet Paulinum illud verbum ad Gal. vi. Mini
absit gloriari nisi in cruce Domini, &c., per quern mihi mundus crueilixus est, et ego
mundo.— Ibid. 1. vii. q. v. art. i. p. 242.
3 Non possunt non multa alendse charitati creare pericula. — Ibid.
4 Solis iis consulitur qui volunt esse perfects, de qua agitur, Matth. xix. Luc. xviii.
— De Monach. 1. ii. c. ix. p. 1151.
5 Luc. ix. — Idem est sehominem ipsum abnegare, quodpropriam libertatem alteiius
arbitrio voti nexu subdere. — Ibid. p. 248. Abnegare seipsum, est propriam voluntatcm,
per quam homo est homo, abnegare: quod revera, nisi obligatorio voto alteri earn sic
tradas, ut in tua non supersit facultate eandern rursus tibi usurpare, fieri non potest. —
Ilia. art. iv. p. 247.
CHAP. VI.] NOT NEEDFUL IN THE ROMAN CHURCH. 117
less. Martyrdom they reserve for those who receive the truth in love ; for
themselves it is only a counsel, l when it serves for nothing more than the
glory of God and the advancing of the faith ; and this according to the judg
ment of Aquinas. If it be no more than an opportunity of manifesting the
divine glory and edifying the church, it is a work of supererogation, and of
no necessity, saith another. Parting with other things for Christ is no more
a duty ;J to 'forsake brethren, or sisters, or father, or mother, or wife, or
children, or lands, for Christ's sake,' Mat. xix. 29, is not a duty of any Chris
tian, but only such as profess perfection. Such forsaking all for Christ, to fol
low him, is more than needs ; it was so in the apostles.3 In short, taking
up the cross is more than is commanded, when it is joined by Christ with
self-denial, and following him, as the best character of his disciples, Luke ix.
They take it to be but matter of counsel, and so quit themselves of the full
character of Christians at once.*
If there be any virtue left, requisite for the practice of a Christian, which
this engine hath not yet demolished and brought to discretion, by working it
otherwise, it will make clear work. The least degree of virtue, they say, is
all that is necessary ;5 none can be assigned above the lowest (in faith, hope,
love, repentance, or other virtues) which is enjoined. Now that which is
lowest of all is next to nothing, and that which is no more can act no further ;
so that all exercise of virtue which their doctrine makes needful, is either
nothing or next to it. All growth in grace with them is needless,6 for the
first degree they attain is not only a sufficiency, but all the perfection that is
necessary ;7 what is more may be profitable, but not simply needful. The
first and least degree of virtue in every kind satisfies the precept, and that
being satisfied, requires no more. So all other degrees will be but under
counsel ; it will be no duty to look after more than the least, nor will the
grossest negligence as to endeavours for more be any sin.
And since increase of virtue is by the exercise of it, where the increase is
not necessary the exercise is needless. Further, no act of virtue in any
degree is requisite, but only in the article of necessity ; for then only affir
mative precepts oblige ; at all other times they bind no more than mere
counsels, nor then neither, unless it can be known when this article occurs.
And how shall it be known ? The Scriptures have not declared it, they say,
nor counsels neither. Why, they have a rule in the case.8 Things not deter-
1 Est autem solum in consilio, quando ex eo nihil amplius quam Dei gloria, vel
fidei exaltatio consequitur ; secundum mentem ejusdem doctoris. — Navar. c. xii.
n. xl. ; Lopez, c. xli. p. 224. Si adest solum opportunitas manifestandi Divinam
gloriam et fedificandi ecclesiam, martyrium est supererogationis, et non necessitatis.
Angel, sum. v. charit. n. v. Sylvest. sum. v. Martyr. Secundum Bonavent. et S.
Thorn. Sum. Rose!, v. charitas. n. x.
2 Mat. xix. Omnis qui reliquerit Domum vel fratres, &c. Vide quam cunctis
rebus eum denudet, qui optaverit esse perfectus. — Soto, ibid. art. ii. p. 244. Seligio —
nihil aliud significat, quam quod Christus evangelicum adolescentulum docuit : Si via
perfectus esse, vade et vende, &c. Et, sequere me.
8 Et.quod subinde Petrus subjunxit : ecce nos reliquimus omnia, et secuti sumus
te. — Ibid. art. iii.
4 De voto obedientifE intelligit. Luc. ix. Si quis vult post me venire, abneget
semeipsum, et tollat crucem suam quotidie, et sequatur me. — Ibid. art. i. p. 243, vide
art. iv. p. 247.
5 Bellarm. de psenit. 1. ii. c. xi. supra.
9 Nisi forte in religiose, qui tenetur habere propositum proficiendi : quia nullibi
est prseceptum, ut istam curam habeamus, sed consulitur tantum. — Sylvest. v. peccat.
11. iv. &c.
7 Perfectio una necessaria ad esse, altera necessaria ad bene esse, quse consistit in
consiliis. — Bellarm. de Mt'tiach. 1. ii. c. xii. p. 1158.
8 Quse indefinita reliiiquuntur a lege, arbitrio boni viri sunt definienda. — ffavar.
118 THE EXERCISE OF CHRISTIAN VIRTUES [CHAP. VI.
mined are left to the arbitrement of an honest man ; and so it is left to every
man's will who can suppose himself honest. If he never find time for any
act of virtue, he will not be obliged to any ; or if he will be so cautious to
consult their divines in the case, some of them declare that such a virtuous
act is rarely needful, nor can they certainly tell when ; others conclude there
is no necessity of it at all. Now he may follow which please him best, even
those, if he list, which discharge him from all obligations to the acts in
question ; and this he may do safely, not only by their doctrine of pro
bability, but by the determination of their oracle. The council of Trent will
secure him, though he never perform one act of virtue all his life, nor repent
thereof at his death, by a fine device, which is neither repentance, nor a
virtue ; of which before.
Besides, all acts which have more than moral goodness seem by their
doctrine to be under counsel, and all acts supernatural and truly Christian
more than needs. They are not truly Christian unless they be done out of
respect to God, with an intent to please and honour him, as the apostle
requires, 1 Cor. x. 30, But this rule, as Soto tells us,1 taken in that sense
which is nearest to the letter, that all be actually referred to God, is but a
counsel. But may not a virtual intent to glorify God be necessary, though
an actual respect thereto be but advice ? No, not that neither ; for without
such a virtual reference, the acts we speak of may be morally good (as they
say they were in those that knew not God), and so no sin. Now in any
degree above this (viz. wherein they are more than not sins, or anything
better than merely inculpable),2 they are works of supererogation, if their
great cardinal be not mistaken.
There is yet another maxim pregnant for this purpose. The mode of
virtue falls not under the precept ;3 that is, we are not enjoined to act in a
virtuous manner, or as becomes virtuous persons, viz. out of a virtuous habit
or principle. Aquinas, who delivers and maintains this maxim, explains it
by this instance : He is neither punished by God nor men as a transgressor
of the precept, who pays his parents due honour, though not out of a habit
of piety.4 Such honour, though it be no act of that virtue (piety they call it)
from whence proceeds what we owe to parents, doth satisfy the precept, so
that the person is free both from sin and the punishment. Accordingly
Soto : We are not commanded to pay what we owe out of the habit of
righteousness or liberality, but only to pay it to the full.5 By this one
instance he would have us judge of all other precepts concerning virtues.
The habits, i. e. the virtues, need not be exercised. Let the thing be done,
and it is all the command of God requires, though it be not done out of a
virtuous principle, nor be any act or exercise of it. So Bellarmine : When
God commands that we live righteously and soberly, he commands not that
we do this from a habit, but only that we do it.6 The external acts which
pious, sober, and righteous persons do are requisite ; but the exercise of any
virtues therein, whether they concern God, others, or ourselves, is not com-
1 Potest tamen accipi in sensu, ut sit consilium : et hie videtur propinquior literse,
scilicet sive comeditis sive bibitis, &c., omnia actu referatis in Deum. — De nat. et grat.
1. i. c. xxiii. p. 60.
2 Si addam alterum gradum (viz. praeter eum quo non pecco) eo mode- facio actum
supererogationis et consilii. — De Monach. 1. ii. c. xiii. p. 1162.
* Modus virtutis non cadit sub prsecepto neque legis divinao neque legis humanse.
* Neque enim ab homine neque a Deo punitur tanquam prsocepti transgressor, qui
debituni parentibus honorem impendit, quamvis non habeat habitum pietatis, i. ii. q.
c. art. ix. c.
5 De nat. et grat. lib. i. c. xxii. p 57, supra.
6 De grat. et liber, arbitr. 1. vi. c. vii. p. 664, supra.
CHAP. VI.] NOT NEEDFUL IN THE ROMAN CHURCH. 119
manded.1 The habit is that which they count the virtue. Since, therefore,
they say that nothing need be done out of habit, they thereby declare that
no exercise of virtue is enjoined ; nothing that we do need be the act or issue
of a virtuous principle ; this will be but matter of counsel, and not under any
obliging command. Indeed, they make the exercise of virtue universally
needless, since they declare it not requisite in all those cases where, if in any
at all, it would be needful ; they find no necessity for it, either in worship or
common conversation; all may be done very well, without any act of grace
or virtue. They may pray effectually ; they may celebrate or hear mass
meritoriously (and these are the sum of all their ordinary worship) ; they
may partake worthily of all their sacraments ; they may obtain all the effects
of sacraments or sacramentals (these are evident by the premises') ; they may
satisfy all the commands of God, and precepts of their church, so as to free
both from sin and punishment, in the judgment of Aquinas and his followers ;
yea, they may merit too, not only other things, but grace and glory. This
is the point more stuck at than the rest, but the2 gravest of their authors
maintain that it is sufficient for merit that a man be in the state of grace,
though he do not act it ; and this state consists but in that imaginary grace
to which a priest can help an impenitent sinner. It will be hard to divine
for what ends the exercise of virtue can be by them counted needful, since
without it all the ends specified may be accomplished, the chief not excepted.
However, here is enough to enter the exercise of virtue amongst mere counsels.
If we should take into this account all these rules in Scripture, the trans
gression of which is by their doctrine but venial, as Scotus, Gabriel, and
others would have us (Scotus et Gabriel, asserunt peccata mortalia esse
contra pracepta; venialia vero contra consilia, Vasq. in i. 2, torn. i. disp. 143,
c. iv. n. 7), the number of counsels would swell infinitely, and all conscience
of the exercise of virtue would be in a manner stifled under that notion ; but
of venials hereafter. They have, without this, yet another expedient ready
to do them universal and effectual service this way ; for by their principles
any one may turn what divine precept soever pinches him into a counsel,
and make no more conscience of it, if he have but some doctor's opinion for
it ; Ad pi'&ceptum non teneris, si te non teneri probabdis Doctorum est sententia,
Medina, Soto, in Victorell. ad Sa. v. dubium, n. 2. Yea, though he have
but the opinion of some one doctor, that is enough to secure him, as Angelus,
Sylvester, Navarre, Sairus, Victorel (ibid, and in Jo. Sanct d. xliv. n. Ixi.), and
above twenty of their authors conclude (vid. infra). So far is it from being
the singular conceit of some Jesuits ; yea, though that doctor therein be
opposed by all others. — Idem, ibid, after Lorca, Villalobos, and many more.
Not to be tedious ; where Christ intimates, Mat. v. 19, that some of the
commands are greater, and some less, the great commands some of their
writers will have to be evangelical counsels, because they are better, more
meritorious, and tend to greater perfection ;3 others will have the less com
mands to be such counsels, because they are not necessary to he observed.
Now betwixt these two, both the great commands and the less will be dis
solved into counsels, and what then becomes of the exercise of Christian
virtues ? If this be but matter of counsel, there is no necessity that any
should trouble themselves about it. For this is the difference, saith Aquinas,
1 Per virtutem intelligimus habitum bonum Nav. c- xxiii. 11. i.
2 Non desunt gravissimi authores, qui sentiant, omne opus bonum hominis justi, et
habitu chantatis prsediti, vitseaeternae meritorinm esse. — Bellarm. deJustis.l.v. c. xv.
p. 957.
Ad medium imperiumcharitatisnon est necessarium propric et in rigore, snfficit enim,
tit ah habente charitateni proficiscatur Vid. Suar. torn. iv. disp. xxxvii. sect. iii. u. iii.
3 Vide Soto. — Ibid. 1. iii. c. ii.
120 THE EXERCISE OF CHRISTIAN VIRTUES [CHAP. YI.
betwixt a precept and a counsel : * a precept imports necessity ; counsels are
left to the free choice of him to whom they are given, so that he may mind
or not mind them, as he lists. If he observe them not, there is no fear of
penalty, either eternal or temporal.2 There is no punishment, saith Bellar-
mine, if a counsel be not observed.3 They all maintain this. Not one of
their divines will yield that God may punish any one for acting against his
counsel, though of the highest importance. And no wonder, for by their
doctrine he no way sins mortally or venially that doth not observe it. Though
it may seem strange that it should be no sin to neglect counsels given us
from heaven, and not to follow the advice of the all-wise God, yet it is past
all doubt by their principles. A neglect of counsel is no sin at all.4 It is
not only no sin to neglect these counsels at other times, but also when God
calls us to comply therewith by divine inspirations and motions of his Spirit ;
to disobey these calls, and resist these inspirations, is no fault at all.
Cardinal Tolet is rejected as too rigid for counting it so bad as a venial
fault, not to yield to these divine inspirations (Jo. Sane. disp. vii. n. iv.).
So that if the great God calls to us, either by his Spirit or by his word, or
both together as our counsellors, we need not regard it ; we may resist both,
and yet be innocent. Herein others concur. Aquinas himself counts it no
sin to neglect counsels, even against conscience dictating that it is good to
follow them (2 sentent, dist. xxxix. q. iii. art. iii. ad. vi.). They may refuse
the observance of them with some contempt ; a presumptive contempt (i. e.
a continued neglect thereof) passeth without control as innocent. A nega
tive contempt hereof is justified as either a small fault or none at all.5 And
some of them exclude not a positive contempt of these counsels of perfection,
but allow a contemptuous neglect of them as sinless. So Angelus, after
their law and gloss, and their Saint Antoninus.6 They may glory in their
neglect of these divine counsels, and make their boast thereof. This will be
but a slight fault at most ; for they may glory in anything but mortal crimes,
and this is not so much as venial. It will be no worse if they not only
neglect,7 but abandon them with some abhorrence too. They may bind
themselves by oath not to observe them ; it will be but a small fault at worst
to swear, and call God to witness that they will not follow his counsels. So
they commonly determine ; 8 and if they be true to their oath, it will be no
1 "PraBceptum importat necessitatem, consilium autem in optione ponitur ejus, cui
datur, i. 2, q. cviii. art. iv.
2 Consilium si non servetur, nullam habet psenam. — De Monach. lib. ii. c. vii.
s Operari vero contra consilium, licet altissimum, peccatum non est: nullus enini
Theologorum concedit fractionem consilii puniendum fore a Deo. — Jo. /Sawc.disp. vii. n. v.
4 Intermittere consilium, nullum peccatum est. — Vega, de Justific. \. xiv. c. xii.
Nee ullse (leges) divinse consultoriae etiam ad veniale obligant ; Navar. c. xxiii. n. xlix.
&c., xxi. n. xliii. Inobedientia aut est contra consilium, et tune si sit consilium per-
fectionis, non est peccatum, Sylvest. v. inobedient. n. ii. Ut enim optime ait Suarez,
operari contra consilium, nulla nee minima Christi offensio est. — Jo. Sane. ibid.
5 Contemptus negativus est peccatum mortale, si Dei lex quam violat, est prsecep-
tiva : aut veniale, vel nullum, si est consultoria tantum. — Sylvester, v. contempt, n. iii.
6 Si vero non contemnit autoris potestatem, sed observantiam consilii seu exhorta-
tionis : et sic solum peccat venialiter, si consilium est reverentise — si vero est consi
lium perfectionis, nee etiam venialiter peccat ; et tune est perfectionis quum licite
potest dimittere, Sic Archi. vi. dis. et sic intellige Gloss, et jura quse alligat. — Sum.
v. contempt, n. i. omittere rem levem ex contemptu formali non est mortale. — Vide
plures in Dian. p. 3, tr. 6, ref. 72.
7 Et ex hoc patet, quid dicendum de eo qui attediatus abominatur divina et spiri-
tualia : quoniam nisi sint necessaria ad salutem, et ea demittat, vel deliberate dis-
ponat dimittere, non peccat mortaliter. — Angel. Sum. v. accidia. n. i.
8 Non est peccatum mortale per se loquendo jurare aliquid contrarium consilii,
Glossa, Tabieu, Cajetan, Navar, c. xii. n. xvi. Antoninus, boto, et alii in Suarez, de
Juram, 1. iii. c. xviii. u. y\.— Gra/. 1. ii. c. xv. n. vi. et c. xviii. n. xi.
CHAP. VI.] NOT NEEDFUL IN THE EOMAN CHURCH. 121
fault at all.1 So that if we be loath to believe that they abandon holiness in
the exercise of Christian virtues, as a thing superfluous, and more than needs
under this notion of counsels, to put us out of doubt they are ready to swear
it, and their doctors assure them they may do it safely.
Sect. 10. But if all this were otherwise, and any exercise of virtue were
needful by their doctrine, yet would there be no necessity of it, but only
during the pope's pleasure. For by their principles, if the pope should de
termine that any virtue were a vice, all Romanists are bound in conscience
to conform to his judgment, and virtue must be avoided as if it were a vice
indeed. Bellarmine, their chief champion (who is wont with so much confi
dence to deny, or with so great artifice to hide or disguise anything in popery,
which may render his party either odious or ridiculous), delivers himself
plainly to this purpose. If the pope, saith he, should mistake in commend
ing vices, and forbidding virtues, the church would be bound to believe those
vices to be good, and those virtues to be evil, unless she would sin against
conscience.2 The cardinal would have us think, that he proceeds herein upon
an improbable supposition, and that the pope cannot thus mistake, as to
commend vices, or forbid virtues ; but the world knows, that this is so far
from being impossible, that he hath already actually done it, and this in
such instances as may well persuade us, that it is not only possible, but
likely, that there is not any virtue, but (if occasion serve, and his interest
requires it), he may forbid it, and declare it a sin, yea, and bind the church
in conscience to avoid it, as if it were a vice.
He may do it with as much demonstration of reason, holiness, and infal
libility, in any case, as he hath already done it in too many.3 Since, then,
that church hath so far subjected all the conscience and reason they have
unto him, as they cannot without sin but believe him, if he should deter
mine that light is darkness, and good is evil, he may take away all con
science of virtue, and the exercise of it, whenever he pleaseth ; there will
be no need of any act of virtue for any papist, if ho list but out of his chair
to say so ; they cannot, without sinning against conscience, practise any, if
he do but the same thing in the rest as he hath done in a great many
already.
This is enough to shew how needless they count the exercise of Christian
virtues, and so how unnecessary they make all holiness of life ; but it will
be yet more evident, if their doctrine allow them to live in a course of sin,
and make it not necessary to forsake wickedness, and abandon such evi
ways as are condemned by the holy God. For continuance in sin is as in
consistent with holiness of life, as it is with hopes of salvation ; and this is
as clear in Scripture as if it were described with a sunbeam, 1 John iii. 8,
Acts iii. 26, 2 Tim. ii. 19, Gal. v. 16, and 19, 20, 21, 1 Cor. vi. 11, 9, &c.
Notwithstanding, by their doctrine it is not necessary to forsake sin ; this
will be manifest, if we take notice, that there are many sins that they count
virtues, and so not to be avoided ; and many which they call sins, but think
it not necessary for the salvation of any man to abandon them ; and many
sins also, which they have made to be no sins at all.
1 Hujusmodi juramenta sine peccato observare possint. — Navar, ibid.
2 Si autem Papa erraret praecipiendo vitia, vel prohibendo virtutes, teneretur eccle-
sia credere vitia esse bona, et virtutes malas, nisi vellet contra conscientiam peccare.
— De Bom. Pontif. lib. iv. cap. v. p. 721, sect, secunda.
8 He may bind the catholic church in conscience to believe a lie, and to call good
evil, and evil good. This is to speak home : and now let Bellarmine say a worse
thing of antichrist if he can, and shew us what the gates of hell can be imagined to
design or attempt more destructive to the Christian church and religion, than what
he supposes the pope to have full power and authority /rom Christ to do.
122 MANY CRIMES [CHAP. VII,
CHAPTER VII.
Many heinous crimes are virtues, or necessary duties, by the Roman doctrine.
There are many horrid sins which they have transformed into virtues, or
count high strains of piety and devotion; and thereby are so far from being
concerned to forsake them, as they are obliged to live in the practice
of them. I might instance in blasphemy, idolatry, perjury, robbery, mur
der, &c.
Their blasphemies, in ascribing the peculiar excellencies of the divine
majesty and the prerogatives of our Lord Jesus Christ to the blessed virgin,
and other creatures, and to their popes (though divers of them, as them
selves acknowledge, were monsters and incarnate devils), have been suffi
ciently discovered by others, and therefore, designing brevity, I here waive
them.
For the same reason, I will not insist upon their idolatry in invocating
saints, adoring the host, and worshipping images ; only as to this last, let
me observe what is less taken notice of, that their own doctrine, before
opened, quite shuts out the best, and only considerable, plea they make
use of, to excuse themselves from this crime. It is their common doctrine,
that the same worship is to be given to the image and the exemplar, id est,
the worship of God to the images of the Trinity, the worship of Christ to a
crucifix, or a cross, or the image of the cross. They also define idolatry to
be, a giving the worship of God to any thing else besides God. Who would
imagine but they had hereby fastened the charge of idolatry upon themselves
unavoidably ? Yet they make account to escape by pleading that the wor
ship they give to images is transient, not terminative, id est, it stays not in
the image, but passes from it to the exemplar, the mind of the worshipper
directing it to God. There is no need to ask what ground they have to
imagine, that their giving the worship of God to an image transitively, is
not idolatry ; it is enough that they acknowledge it to be idolatry, if it be
not transient, since whatever they pretend when they are pinched, yet they
count it not requisite that their worship should pass from the image unto
God, but think it safe to let it stop where it first fell, and terminate in the
image. For they confess it passeth not to God without an act of the mind
directing it to him. This is not, nor can be, when in the worship God is not
minded ; and they generally agree (as was shewed before) that they need
not mind God in their worship. So the result of their own doctrine is, that
they need be no better than idolaters. I know not what they will say here,
unless, as Cajetan, that a virtual termination will suffice, id est, when they
have an intention to terminate their worship on God, without doing it
actually, and indeed. But if no more be necessary, the worship need not
pass to God really, but may rest in the image, and actually terminate there ;
and so they will be real and actual idolaters, whatever their intention be.
Yea, as to that, by their doctrine it is not needful to intend to worship God,
as we saw before. Answerably in their prayers to saints, before their relics,
or before an image (which is their usual practice) ; since, by their common
doctrine, the person prayed to, whether God or a creature, need not be
minded, the address may be actual to the image, and to that only ; the mind
not transferring the prayer, so much as by one thought, towards the saint,
it will terminate in the image, if anywhere, and be as senseless idolatry as
the most stupid amongst the heathen were guilty of. Thus, what they say,
CHAP. VII. J ARE VIRTUES WITH THEM. 123
many of them do ; by their common doctrine all may do, viz., apply them
selves to a senseless image, as though it heard their prayers, and searched
their hearts, and were no less than God.1
Sect. 2. There is another branch of this crime which I shall stay a little
on, viz., their worshipping of relics. Herein they are so liberal as to give
religious worship to such things which they do but fancy to be- relics ; yea,
such as it is absurd and ridiculous to imagine they are relics. For who
can imagine (at least when he is waking) how they could catch or keep St
Peter's shadow, or bottle up Joseph's cough, his toilsome breathing, when
he was at his carpenter's work ? Yet both these, with others of like quality,
are among the relics which they count worthy of such worship. The shadow
of St Peter, says one, is not the greatest among relics, and therefore, if
that be adored, why are not the rest to be honoured and worshipped ?2
Bellarmine asks, What relic can be imagined to be meaner than the shadow
of Peter ? 3 Possibly he might be resolved, near Blois, in France, where
Joseph's cough is honoured and worshipped as a relic. Baronius ascribes
much to the shadow of Peter, for he makes it the ground, not only of their
worship of images, but also of the honour and power of the popes.4 Who
can doubt hereafter, but that the weightiest things in popery have a substan
tial foundation ? They worship their relics, not only when they are whole
and sound, but when they are corrupted and reduced to dust, or nothing
else of them left but the vermin bred in them. Not only the ashes, but the
vermin too, may be worshipped, though some stick at the latter. Henricus,
one of their school doctors, concludes, that the relics in the form of dust
and ashes may and ought to be adored, but not under the form of vermin,
and gives some reason for it ; but their great Vasquez rejects this scruple,
and the ground of it, as vain and frivolous, and concludes they may be
worshipped as well when they are vermin as when they are ashes. A man,
saith he, may with right intention, and sincere faith, apprehend a saint, and
worship him in worms.5 If the question had been of the little worms in the
ulcer of St Harry of Denmark,6 for which he had such saint-like love, as
when they crept out of his knee, to put them in again, that they might be
nourished where they were bred ; or of the lice of St Francis,7 for which he
had such a holy tenderness (it is recorded as an argument of his holiness),
that when they were shaked off, he gathered them up, and put them in his
bosom. I suppose Henricus himself could scarce have denied but those
sacred creepers (having so near relation to, and being sanctified by such ex
traordinary contact of so great saints) might have been adored.
It cannot be denied, but they are liable to gross mistakes about the object
of their worship here ; and some of them acknowledge, that the people herein
are deluded with great and detestable impostures.8 What if the tooth which
they worship for St Christopher's (as big as a man's fist),9 should prove the
tooth of a beast ? or the hair, which they worship as part of St Peter's
beard, should be the excrement of some malefactor ? or the shift which they
1 Sunt hene mnlti rudiores qui imagines colunt non ut signa, sed perinde quasi ipsse
sensum habeant, magisque eis fidunt quam Christo. — folyd. Virgil de invent, rer. 1.
vi. c. xiii.
2 Umbra vero non est maxima inter alias reliquias, &c. — Vasquez de adorat. 1. iii.
disp. iii. c. ii. n. viii.
3 Qua; reliquiae viliores umbra (Petri) cogitari possint? de imagin. cap. iii. p. 1494.
4 An. xxxiv. in Spondan. n. Ixxvii.
5 Recta intentione et sincera fide, possit quis in vermibns sanctum apprehendere, ct
venerari. — Ibid. cap. ult. n. cxiii. cxiv.
6 Engl. Martyrol. Jan. 16. 7 Cnnus. Loc. Th. lib. xi. c. vi.
8 Ingentcs et dctestandse imposture patefiercnt.- — Cassand. Consult, c. de rcliquiis.
9 L. vives in August, de civil. Dei, 1. xv. c. ix ; Dens molaris pugno major.
124 MANY CRIMES [CHAP. VII.
worship as the virgin Mary's, should be the covering of some harlot ? or
the dust or the vermin which they worship as the remains of some saints,
should have been in their original no more holy than a brute or a damned
sinner ? As great mistakes as these about their relics, the world has dis
covered, and themselves have been convinced of. Valla, a person of great
learning and eminency amongst them, says plainly, There are ten thousand
such things (counterfeit relics) in Rome itself.1 And if the seat of infallibi
lity be so well stored with cheats, what shall we think of other places ? They
say, indeed, they have the attestation of visions, revelations, miracles to en
sure them ; but these they have, and produce as well for those that are con
fessed to be counterfeits, as for them which they take to be true. So that
they are proved beyond all question to be all alike : the true ones, as very
counterfeit as any, and the counterfeit as true as the best. Now, may they
with safety venture to worship them for all this ? Yes, their devotion is
maintained to be not only safe, but meritorious, however they be deluded
about the object of it. They may worship at all adventure, what they take
to be a relic, though indeed it be no such thing ; and yet be so far from
idolatry or any sin, that they deserve highly at God's hand by so doing. If
any man think, says one, that to be a relic of a saint, which indeed is not
so, he is not frugtrate of the merit of his devotion.2 Yea, a man may merit
by a mistaken belief, though he should worship the devil, says another.3
So that they have not only a fair excuse, but great encouragement, to ven
ture, though they may happen to worship the devil himself, and not only
some limb of him, instead of Christ, or his saints, or their remains. When
the Lord declares, Deut. xxxii., ' that his wrath should burn to the bottom
of hell,' for that the Israelites ' worshipped devils instead of God,' they
might, if Baronius had been their advocate, have come off well enough with
his plea, fides purgat /acinus. The Israelites believed as firmly as the Roman
catholics (only they were mistaken), that they did not worship devils, but
that which was a proper object of worship ; therefore, they were so far from
the bottom of hell, or any danger of it, that hereby they might merit heaven
and glory.
Let me add, that the miscarriages in their mass furnishes them with many
sacred relics, and their orders about the disasters there create for them
divers objects of worship, and help them to many right worshipful things
of the vilest vermin, and that which is more loathsome. If the body or blood
of Christ (so they will have it to be) fall to the ground, it must be licked up ;
the ground is to be scraped, and the scrapings, reduced to ashes, are to have
place among the relics. If the blood be spilt upon the altar-cloths, those
cloths are to be washed, and the sacred wash is to be enshrined. If a fly
or a spider fall into the blood, it is to be taken out and burnt, and the ashes
put into the holy^shrine. But if the blood of Christ be poisoned, it is to be
kept in a clean vessel among the relics ; and so poison becomes a very
worshipful thing. If a mouse, or a spider, or a worm, eat the body of Christ
(I must desire pardon for mentioning such horrid things), these vermin, in
their ashes, are to have the same preferment, and be put into shrines for
relics. If a priest or other person do vomit up the host, even that (if no
man's stomach will serve him devoutly to lick it up), being turned into
ashes, is to be honoured among the relics. All these and more particulars
are ordained and provided for in the cautels of the mass ; and thereby we
1 Decem millia talium rerum Romse sunt. — De Constant, donat.
1 Si quis putans aliquam esse particulam sancti, quae non est, merito suse devotionis
non caret. — Vasq. ibid. cap. ult. n. cxiv.
3 Holcot infra.
CHAP. VII.] ARE VIRTUES WITH THEM. 125
see what order is taken by holy church, that dirty water, the scrapings of
the ground, venomous or loathsome vermin, yea, the vomit of a weak or
gluttonous stomach, casting up that which they call Jesus Christ, may be
enshrined among the relics which they adore. They tender worship to all,
under the altar promiscuously ; yea, their very prayers are so directed
thereto, that you cannot discern whether it be more to the relics or the
persons they relate to ; for example, when they say, Oh you that are seated
under the altar, intercede ye to God for us.1 For they may as well believe
that these relics can intercede, as that Christ, or the glorified saints, are
seated under their altar.
Sect. 8. Some of them would have us believe that they give not divine
honour to relics, but a sort of religious worship, which they call 5ou?.s/« ;
but the Scripture (and secular authors too,2 as is acknowledged) make no
difference between the terms of their distinction, but appropriate both to
God. And the people make no difference in their practice, as is confessed,
but worship saints (and so their relics), even as they worship God. And
their teachers and learned writers encourage them to give that to relics,
which is divine worship indeed, viz. to put their trust in them, to swear by
them, to bring them oblations, to burn incense, and pray to them. So they
are taught to give them the thing which is confessed to be divine worship,
only they will not give it the name (for though they be real idolaters, yet it
is not convenient to be called so). Nor is this all : there are a world of
relics, to which they will have thing and name given, even Xargtia, expressly;
for it is their common doctrine, that the relics of Christ are to have the same
worship with Christ himself.3 And under the notion of these relics, they
take in (as of the saints also) not only the parts of his body, but all that
belonged to him, yea, that touched him, or was touched by him. Accord
ingly Aquinas (whose doctrine is highly approved, not only by all the
Jesuits, but in a manner by all their universities 4) teaches that not only
the cross is to have divine worship, because it touched Christ, but all things
else that belonged to Christ, by virtue of this contact ;6 and Damascene
(whom he quotes) will have all things near to Christ, ra, uvaxtifAtva,, wor
shipped on that account.6 It is true they distinguish here ; some things
touched him innocently, others injuriously. Waldensis seemed loath to grant
these latter should be worshipped, lest he should be brought to adore the
lips that betrayed him, or the hands that buffeted him ; but he is run down
by the stream, both of their doctrine and practice, for the things which they
worship especially, and will have worshipped as Christ himself, are the in
struments of his sufferings. The knife wherewith he was circumcised, the
pillar at which he was scourged, the cord wherewith he was bound, the
twenty-eight steps of white marble, up which he was led, in his passion, to
Pilate's house ; the purple robe, and the white one too, which he wore in
derision ; the keys and stones of the sepulchre, the sponge, the reed, the
vinegar, the crown of thorns, the lance, the nails, and (which may serve for
1 Pontific. Eoman. Sect, de consecr. eccles.
a Secundum profanes authores idem significant. — Bellarm. de sanct. 1. i. c. xiv.
p. 1463.
8 De fide esse adorandum (signum crucis) adoratione latrise, sicut adorantur spinae,
lancise, clavi, prsesepe et alise reliquiae quse Christum tetigerunt — ita S. Thorn., et alii
communiter. — Bonacin. torn. ii. disp. iii. q. i. punct. iii. n. vi.
4 Possevin. Biblioth. Select. 1. i. c. x.
8 Crux Christi — propter membrorum Christi contactum, latria adoranda est — Dicen-
dum quod, quantum ad rationem contactus membrorum Christi, adoramus non solum
crucem sed etiam omnia quoe sunt Christi, par. iii. q. xxv. art. iv.
6 T«VT« TO. Ssa KvaxiifM* •r^affxuyoufit.iy. — Orthod. fid. 1. IV. C. xii.
126 MANY CRIMES [CHAP. VII.
all) the cross, which is, never the less for the loss of so many pieces, as are
ten thousand times more than the whole. All these (and who can tell how
many more ?), though they ministered to his pain, or reproach in his passion,
have divine worship. But the things which they will have worshipped for
the innocent contact might suffice, being numerous beyond account. To
waive the rest, Damascene (whom Aquinas follows) of this sort reckons not
only his clothes, and tabernacles, the cave, the manger, and sepulchre, but
also Golgotha, and Sion, and the like,1 wherein may be included Galilee,
Samaria, Judea, and Egypt, the earth where he trod in every place being
(if not deified, yet) sanctified by such contact. There is a divine virtue
therein, says Baronius,2 and they were wont to bring earth from those parts
for the working of miracles. And amongst the relics at Venice they had a
stone translated from Ohio thither, whereon, it is said, he sat at Tyre.3 The
water also of the River Jordan, at least after it comes to the place where he
was baptized, and there that was taken up, they say, which is enshrined at
Cassino.4 And why not the air too, when it comes to any place, wherever
it touched him ? And so every element might furnish them with objects of
divine worship ; and they might have no need to content themselves with such
petty idols as the heathen had, but have them in such extent and largeness
as is proportionable to the vast improvement of this kind of devotion in the
church of Rome.
Moreover, by virtue of this contact, not only things, but persons, are
capable of divine worship, and such as touched Christ may be thus wor
shipped. The blessed virgin in the first place. Cajetan declares thai, in
secret, where it can be done without scandal and danger, she may have
divine worship on that account ; and tells us this is the sense of Aquinas.5
Later writers determine that she may be so worshipped as Christ himself,
either upon the account of contact or consanguinity. Upon*the same ground
Simeon may have divine honour, for he once embraced Christ; and Joseph,
his foster father, for he had him oftener in his arms, which their church has
taken notice of in a prayer on his holiday. The apostles, and seventy dis
ciples did probably sometimes touch him, and so, by the same reason, may
have the same worship with their Lord ;6 and no wonder, seeing they tell us
the lips of Judas, for but touching him with a treacherous kiss, may be thus
worshipped ;7 the woman also with the bloody issue, and those many of
the multitude that pressed him, Luke viii. 45. Mary Magdalene especially,
she has double honour, seeing they worship more bodies than one for hers.
But this is common, and they had need of a prodigious faith to believe (if
any of them believe) that the things they worship are not counterfeit ; since
the most of them may be convicted of imposture, even by their own practice
and approved writings. They must either believe themselves deluded, or
believe that one person had more bodies, and one body more heads than one,
yea, more than two or three. Many of their most eminent saints are thus
turned into monsters, but I instance only in thbse who may challenge divine
worship upon the common ground of contact. John, who touched Christ
when he baptized him, had three or four heads, if he had as many as they
1 Golgotha, Zion, et similia. — Ibid. * Vid. Spondan. An. xxxiv. n. xli.
8 Platin vit. Cselestin. ii. 4 Cent. xi. p. 305, Chronic. Cassinen. 16] .
6 Cajetanus, Cessante (scandalo et periculo) fatetur, posse B. Virginem adorari ado-
ratione latriae, ratione solius contactus. Alii vero recentiores Theologi, non solum
ratione conlactus existim ant, adorari posse adoratione latrim, sed etiam ratione mntcr-
nitatis, propter sanguinis conjunctionem. — Va?q. ibid. 1. i. disp. viii. c. i. n. cxcv, cxcvi.
e Sicut B. Joseph unigenitum tuum — suis manibus reverenter tractare meruit et por-
7 Idem. ibid. 1. iii. disp. ii. c. vi. n. Ixxvi. vid. infra.
CHAP. \7IL] ARE VIRTUES WITH THEM. 127
worship ; for they worship his head in so many several places, and when
they have it whole in some shrines, yet they will have several pieces of it in
others.1 So that Herod had not beheaded him when one head was quite
cut off ; and when the damsel had it in a charger, it might be still on his
shoulders. Longinus also, who, they say, pierced Christ's side, and had his
eyes cured with a touch of his blood, must have four bodies, for in so many
very distant places they worship it ; and yet this their saint had never one
body, nor being in the world.2 As for St Christopher (who must needs touch
Christ too, if, as they say, he carried him over an arm of the sea on his
shoulders), there was no need to make him so many bodies, since they have
made him one as big as many, and worship for him an effigies more like a
mountain than a man.3 I need not mention those many thousand besides,
who had an occasion to touch Christ for the space of three and thirty years,
while he was on earth ; the meanest of these might have divine worship, by
that doctrine which makes contact a sufficient ground for it. Nor must this
seem strange, since the very ass he rode on, when it could be done without
scandal, might upon this account be religiously adored.4 Yet all these are
not all that may have the honour of Christ, if we follow their doctrine whither
it leads us. Hereby not only these persons, but their relics too, are capable
of divine worship ; for they commonly teach that the relics may have the
same worship with the persons whose remains they are.5 Those are in the
right, says one of their most absolute divines, Doctor Stapleton, who confer
the like honour on the relics, as on the saints, since from both they hope to
receive the like advantage.6 Thus they have huge shoals of objects fit for
divine worship : those multitudes of relics which pass for the blessed
virgin's, and all accounted to be the apostles', and the other persons fore-
mentioned. They say they have the blessed virgin's hair in several places,
which is no such wonder, since a monk could shew some of the hairs, which
fell from a seraphim, when he came to imprint the five wounds in Friar
Francis his body ! 7 Her milk too kept from souring, by a continued miracle,
sixteen hundred years, and so much of it as if, with their St Catherine, she had
had nothing but milk in her veins.8 Nor is this so wonderful, seeing an image
of hers could let forth of its breast such a liquor in great plenty.9 Her
nails, too, or rather the parings of them (worthy enough of divine* worship),
for the nails themselves she could not spare at her assumption. That one
story has prevented a hundred other fables. If they had not believed the
assumption of her body, it is like we had heard of as many bodies of hers,
in several places, as Geryon had, twice or thrice over, and more heads than
they«were wont to shew of St Barbara. Her wedding ring,10 too (though
1 Vid. Fulk on Math. xiv. 2.
2 Vid. Bolland. act. Sanct. ad Jan. xiii. p. 912. Jacobus de voragine, cap. xcv.
3 Erasmus Colloq. Naufrag. et peregrin. Monti justo par.
4 Vasq. ubi supra. Those that stick at this believe there is in the ass a sufficient
ground for divine worship, only they say it is not decent. Respondeo cum Suarez con-
tactum Christi esse causam sufficientem adorationis, aliquando tamen non expedire,
vel non decere, ut omnia quse Christum tetigerunt adorentur. Propterea asina, quse
Christum detulit non esset adoranda, quia non decet — Bonacin. ibid.
5 Eadem adoratio tribui potest reliquiis, quse tribuitur personse cujus sunt reliquiae.
— Idem, ibid, punct. iv. n. iv.
6 Promptuar. part. i. p. 292.
7 Vid. Vergerium annot. in catalog, hseret. p. 17.
8 Quid dicturus si videat hodie passim ad qusestum ostentari lac Marian, quod honore
pi'opemodum sequat corpori Christi consecrato? — Erasm. Annot. in Math, xxiii.
9 M. Paris, in anno. 1099.
10 Vid. Kivet. Apol. pro Virg. M. 1. ii. c. ix. p 281.
VOL. III. Y
128 MANY CRIMES [CHAP. VII.
they used none in her country), and her atlire cap-a-pie, from her veil even
to her petticoat1 and shift too. Whether she wore any or no is not material ;
the archbishop of Chartres2 wore it, and was thereby inspired with such
courage in a battle against Hollo, that the dagger wherewith St Michael
combated the dragon (if he had borrowed it of his neighbours in Normandy)
could not have performed braver exploits, nor made greater slaughter, than
his grace did ; though some will ascribe less to his prowess, because being
harnessed with such a shift of mail he might think himself invulnerable.
Her slipper also, and shoe ; yea, the figure also of the sole of her shoe is
to be adored.3 Yet this is at a pretty distance from Christ (though its
prime virtue be from contact), and derives from him, like the feathers of the
hen which were of the brood of the cock that crowed when Peter denied him.
They have Simeon's arm (mentioned in the Gospel) at Aken,4 which hinders
not but they may have it at Hartsburg and other places too. They have
not only Joseph's hem, but his breeches ;5 and I hope kept less nastily than
Thomas Becket kept his, which yet were worshipful, vermin and all, and
that not per accidens (it may be), since it is one commendation of his saint-
ship6 that his breeches ran quick. They have some remains of all the
npostles, though nobody could tell them where divers of their bodies were
interred, but things of this nature they still have by revelation. And how
can such as these want revelations, who, in pilgrimage to holy relics, declared
that a goose carried before them was the Holy Ghost.7 They have Peter's
keys, his sword, his staff, his coat, his garment besides, and his girdle ;
part of his body is at Constantinople, half of it at Rome in one place, and
yet the whole in another.8 They have martyred him over again (or some
other bodies for his), and torn him into more pieces than their St Hippolytus
was torn with horses. They have his head (or some of it) in seven several
places in Eome ; onlf they want his brains, which were reserved in another
place, and worshipped (or a pumice-stone instead thereof). And there may
- be some mystery in that ; for they speak of some time, under Peter's suc
cessors, when their church should have caput sine cerebro? Setting that
aside, we may be sure they have missed nothing that belonged to St Peter,
since they could catch his shadow, and hold it as fast as they do his keys.
And why might not this be done as well as the monk could bring with him
from Palestine the sound of the bells that hung in Solomon's temple.10 I
have not yet in their sacred lists discerned the lips of Judas, but they have
his lantern, which shewed him the way to apprehend his Master, and there
by perhaps in time they may discover the other. They want nothing for
this but some of the oil of the candle of the sepulchre, which can light
itself, and this the monks at Casino can help them to.11 If they have not
the ass upon which Christ rode to Jerusalem, they missed it narrowly when
they caught the palm12 he then had in his hand (whether he had any or no) ;
and a worshipful relic of the ass some shew ; it is said13 his tail is enshrined
in Liguria. And who can think but that may be as proper an object of
adoration as the hay wherewith Friar Francis his ass was saddled. And
every hair in that tail may make a complete relic, as worshipful as the
I Erasmus, ibid. 2 Gagninus. 1. v. de gestis Franc.
3 Vid. Rivet, ibid. p. 295. 4 Ranulphus. 1. v. c. xxvi.
6 Erasmus, Annot. in .Math, xxiii. 6 Engl. Festival in S. Thorn. Episc. Cant.
7 Aventinus, lib. v. 8 Vid. Reinold. de. Idolatr. p. 59.
9 Ibid. p. 515. 10 Vid. Vergerium ubi supra.
II Chronic. Cassinon. lib. iii. cap. xxxviii. in Cent. Magd. xi. p. 305.
12 Ibid. lib. iv. cap. xxiv.
13 Vid. D. Hall ; No peace, sect. xxi.
CHAP. YIL] ARE VIRTUES WITH THEM. 129
whole ; for by their divinity,1 the virtue of the whole is in every part. If
it were but well distributed, this one might serve to furnish a hundred
shrines, and entertain the devotion of as many votaries and pilgrims as
come to worship at Loretto.
But I need not insist on such relics as are to have divine worship by
consequence ; those which they say expressly should be so worshipped are
enough, and as many as they please to imagine. For though they have no
good ground to believe that they have any one true relic of Christ, or the
least part of one, yet imagination is enough with them, both to give them
being, and to multiply them in infinitum, and to warrant their worship of
each of them as of Christ himself ; even such imaginations as interfere and
confute one another, and are each of them confuted by such miracles as are
the ground of the whole imposture. The foreskin of Christ is more reli
giously worshipped among them than Christ himself; as Erasmus observed.2
It is kept and exposed in at least four several countries,3 and miracles
brought to confirm the truth of its being there ; and yet while it is seen and
adored in so many places on earth, some of their chief writers say it is no
where on earth, but in heaven ; and must be so, otherwise the glorified
body of Christ would be imperfect, and not entire. His shirt, and besides
that (though he had no other shirt) his coat, which the soldiers disposed of
at his death, was not found till the year 593 ;4 yet they had it elsewhere,
and greatly worshipped it long before in a city of Galatia, says Gregory of
Tours.6 It is much that they should have it before it was found, and some
thing strange too, that as it was without seam so it should be without rent,
though afterwards they found it in several places at once, many hundred
miles distant. They have it in Germany, and they have it in France, and
they may have it in all parts of the world at once, as certainly as they have
it there ; but whether they have it or no, that which they take to be it
must have the same worship and honour with Christ. And we must not
think it strange that it should be in so many places, since they say it grew on
his back,6 and so not unlikely might multiply itself since. About the blood
of Christ there is no less imposture, and as great idolatry. They pretend
to have much of it in parcels ; that which Nicodemus saved in his glove,
that which Longinns brought in a vessel to Mantua, that which Joseph of
Arimathea brought into England in two silver vessels, that which is kept at
Venice with the earth it fell on, that which is shewed at the holy chapel in
Paris, that which is adored at Rome on Easter day, that which may be
seen in every country where popery hath left people no eyes. Yet the angel
of their schools7 (whose doctrine they say was approved by a miracle, and
which they must not question if they believe their portess) is positive that
all the blood of Christ that was shed before was in his body at his resurrec
tion, and so ascended with him into heaven ; and that the blood which is
shewed in churches for relics did not flow from Christ's side, but miracu
lously from a certain wounded image of Christ. So that the blood which
1 Eandem virtutem in exigua parte reliquiarnm, quae in toto sit corpore, experinfento
probatum — Baronius. an. Iv.
2 Alibi Christi prseputium, cam sit res inccrta, religiosius adorant, quam totum
Christum. Anuot. in Math, xxiii.
3 Vid. Rivet, ibid. 1. i. c. xvii. p. 132, &c.
4 Baronius. an. 693. 6 Vid. Spondan. an. 593, n. xi.
6 Ludolphus de vita Jesu. part ii. cap. Ixiii. p. 221.
7 Sanguis autem ille, qui in quibusdam ecclcsiis pro reliquiis conservator, non fluxit
de latere Christi, sed miraculose dicitur cffluxisse de quudam imagine Christi per-
cu!=sa. iii. q. liv. art. ii. ad iii. An autem extet aliqua portio sanguinis — dissentio est
inter Doctores ; aliqui eniin negant. — Bonacin, ubi supra punct. iii. n. vi.
130 MANY CRIMES [CHAP. VII.
they worship as God is no better than that which an image can bleed ;
and this will scarce prove so good in England as the blood of Hales, which
(how much soever worshipped) was discovered to be but the blood of
a drake.
They have the reed, the sponge, the crown of thorns, in so many places
as gives them reason enough to believe they have them in none, and yet
they worship these in all. We must imagine (to have such things go down
smoothly) that they grow more than any thorn hedge does, not only in
length but in number. And something towards this, Gregory of Tours1
writes of those thorns : they are green still, and though the leaves wither
sometimes, yet they revive again, and flourish. But the old bishop had not
the good hap to see this, he had it only by rumour ; and such rumours their
annalist is wont to make much of ; for it is not amiss to abuse others into
a belief of that which they cannot believe themselves. The lance which
pierced Christ's side was got into the West before it had left the East (its
proper place). Otto the Great presented Athelstane, king of England, with
it and other rarities, in the tenth age.2 Yet the dominical spear (the same,
we may suppose, though some question it) was the same age in the posses
sion of Rudolphus, Duke of Burgundy,3 of which Harry emperor of Ger
many was so covetous, that he threatened the Duke to destroy his country
with fire and sword if he would not give it him ; and, in fine, gave him a
good part of his country for it. Much worship it had, and brave feats it
played then, and I know not how long before, for Charles the Great, they
say, had it too ;4 yet for all this it was still in Asia (if anywhere), and not
found there till two hundred years after, for the Latins having taken Antioch,5
were blessed with the revelation of it in St Peter's church (for holy relics was
the adventure which those knights errant sought, and they were concerned
in point of honour either to find or make some). But this was confirmed by
miracle, else it had not been worth a rush. Peter, the finder of it, to prove
the truth thereof,6 walked through a mighty fire with the lance in his hand. It
is like this champion had something of the metal of that hermit's7 marvellous
pot, in which, though it was of wood, he boiled his meat constantly, how hot
soever the fire was, without burning; but that of the pot it seems was better
tempered, for that endured many years, do the fire what it could, but the man
could not long survive that hot brunt, dying shortly after. The nails where
with Christ was fastened to the cross were three or four at most.8 Baronius
dare not say they were four, though he does not always speak with the least
in this matter of miracles. These, as the rumour was, being sent by Helena
to Constantine, lost quite the form of nails, being used for the making of a
bridle and a helmet for the emperor. In this, Theodoret,9 Sozomen,10 and
Socrates11 agree, but they tell us not how the nails which pierced Christ were
known from those which fastened the two thieves to the other crosses. If
they had foreseen that such things should have been worshipped equally
with Christ himself, they would have thought this necessary, or rather to
I Vid. Spomlan. an. xxxiv. n xxvii. 2 Ranulpbus, lib. vi. cap. vi.
3 Luitprandus, 1. iv. c xii. Otho Frisingensis, 1. ix. c. viii. in Cent. Magd. x. p. 336.
Vide et Spondan. an. 929, n. ii. 4 Spondan. ibid.
5 Baron, an. 1099. Bellarm. de imagin, 1. ii. c. xxvii. out of Guliel. Tyrius, Paulus,
^milius, Dodechinus, &c.
6 M. Paris, in an. 1099.
7 Gregor. Turonens. de glor. confess, c. xcviii.
8 Sententiam de tribus tanturnmodo clavis Christi recentior probavitusus. Spondan.
an. xxxiv. n. xxxv.
fl Lib. i. c. xviii. 10 L. ii. c. i.
II L. i. C. xiii. %ct>.ivov; Ti xcti trt/tixsfci^Kiai: tr-ir.ffas.
CHAP. VII.] ARE VIETUES WITH THEM. 131
have said nothing at all without better ground, lest the nails of the thieves
might have divine worship for those of Christ's. Gregory of Tours, who
will have a fourth nail,1 says one was thrown into the Adriatic Sea, where
it seems it spawned, and from thence came the multitude of nails which
were shewed and adored for the true one. (This is as satisfactory as the
shuffling account which their great annalist gives thereof.) If Constantine
had lived in times of popery, his horse had been in danger of divine worship
for his bridle's sake, and his helmet could scarce have defended itself from
being made an idol ; but seeing his religion was of another strain than that
now in request with Romanists, it is well if he escape reproach for convert
ing that, the counterfeit of which they think worthy of the worship of God,
to a profane use. However, they would not long endure such abuse, for
upon a time one of them (whether reassuming its old form or no, I know
not) skipped out of the bridle (or helmet, as you please, into Constantine's
sword hilt, and that from thence, sword and all, into these western parts ;
and that we may not question this,, it was given by Otho the Great to
our Athelstane.2 But this was nothing to the spear which Count
Sampson gave to Rudolph of Burgundy, and which Harry the emperor
(or king, as Baronius calls him) forced from Rudolphus ; for there were
I know not how many of these nails artificially fastened to the spear,
say some ;3 others wil^have it wholly made of them,4 and then these nails
had need be twenty times more than ever touched the cross, or else they
must be such as were fit only for the use of their giant Christopher, whose
saintship they make full twelve ells high.5 For all this they had still many
of these nails at their shrines and altars. To waive the rest, the bishop of
Metes, officiating at Tryers6 for Poppo, who was turned pilgrim, slily filches
away from the altar one of those sacred nails, conveying another very like
it into the place ; and he had carried it clearly, but that, as ill luck was, the
holy nail fell a bleeding (and it is like the nail had more tenderness than
the consciences of those who coined such stories). However, this holy
bishop, who had so dear a love for relics, must not suffer under the bad
character of a thief, much less as sacrilegious, for stealing of relics was then
the practice of the best (and no wonder if theft got reputation, when cheats
were in so much request). Besides, there was something more than ordi
nary in the case, for such thieves, with the receivers, cheated themselves most
of all, and those that were robbed made account (as they had reason) that
they lost nothing, but worshipped what was gone, as still in their possession.
So they at St Dennis believe that they have still the body, as well as the
name of St Dennis the Areopagite, though Pope Leo the Ninth declared by an
authentic bull, that it was stolen from thence, and carried to Ratisbon in
Germany.7 And no wonder if the French will not be baffled out of their
faith by the pope ; for is it likely that he who carried his head in his arms
(after it was smitten off)8 for two or three miles together, and would not die
till he came to the place where his body should rest, would not keep it from
being carried from that place, signalised with such a miracle ? And the
remains of St Bennet's body were stolen from Cassino in Naples, and carried,
as they say, to Fleury in France, and the monks there offer proof of it by
miracles ;9 and yet those at Cassino believe they have it, and accordingly
1 De glor. Martyr, cap. vi. 2 Ranulphus, 1. vi. c. vi.
3 Otho Frisinges. 1. ix. c. viii.
4 Sigebert et alii in Spondan, an. 929, n. ii. Lancea ex Christi clavis confecta.
5 Baptista Mantuan. fast. lib. vii.
0 Catalog. Trevirens. in Cent. Magd. xxi. p. 308. 7 Baronius, an. 1052.
8 Breviar. iSarum. et breviarium Roman, nov. Lesson, vi.
Sigebert, an. 753. Vincentius, lib. xxiii. c. civ.
132 MANY CRIMES [CHAP. VII.
worship it still, confirming themselves and others in that confidence of
miracles too.1 Whereby the world may judge of their miracles, for since
God works none upon such occasions, to be sure, not for the confirming of
contradictions, these must be the fictions of cheating knaves, or the feats
and illusions of Satan. And some of themselves2 confess that multitudes of
them are no better as to their original. Indeed, they make such use of
their miracles, that it is enough to blast the credit of a thing to have a
miracle alleged by them for it, since it is their common practice to con
firm one lie with another, and the confirmation is more intolerable than the
first fiction, because they will have the divine power interposed, thereby to
delude the world.
v/ Not to digress further, they tell us of the oil, or liquor which drops from
the knots of the true cross.3 No wonder if this be thought worthy of no less
worship than the rest, since they ascribe to it a divine power. Besides
many marvellous feats, it can cast out devils ; for it must be of no less virtue
than the oil of the sepulchre of St Martin, which, duly administered to a
man possessed, gave him such a purge that he squirted out a foul fiend
behind, and voided the devil for a stool.4 In short, that the cross itself
should have divine worship is their common doctrine.5 This at first was no
more than one man might well bear, but by the good housewifery of that
church (who scruples no cheats in this sacred traffic) it is retailed out for
worship in so many pieces, that together would sink a ship of a good burden ;6
so that there are many, many cart loads of Roman gods, which are really no
/better than common chips. In all this there is not any one bit, which they
can upon good ground believe to be part of the true cross. They cannot be
more confident of any than that piece which, with Pilate's inscription on it,
they say is reserved and worshipped at Rome ; but that is detected to be a
counterfeit by Baronius his own words ;7 for he says, that on the true cross
the Latin inscription was first (and so the Greek next, and the Hebrew last),
and confirms it by no less authority than that of a pope, Nicholas I. ; whereas
in that piece at Rome, the Hebrew is first, and the Latin last. By this we
may judge of the stories concerning the invention of the cross by Helena.
This now mentioned was a considerable piece of the discovery ; nor would the
cardinal himself have us believe, that what is said to be sent to Constanti
nople, or reserved at Jerusalem, were more real parts of the true cross than
that at Rome. However, true or false, here is enough, one would think, to
glut the most ravenous devotion of any Egyptian. But when they will
have this worship given to the images of the cross,8 in any matter whatso
ever, or immaterial either, they give warranty to turn all things in the world
into idols, any sticks or straws, yea, a man's own fingers laid across may
be worshipped by him ; or let him but move one finger across in water, or
Vide Spondan. an. 1088, n. i.
8 Aliquando maximam deceptionem fieri in ecclesia per miracula ficta a sacerdoti-
bus, Nic. Lyran. in cap. xiv. Daniel, Cassander, consult c. de reliquiis infra. Vin-
centius, 1. xxvl. cap. xxi. dicit fuisse quosdam qui qusestus gratia per magiam hsoc
miracula fieri aperte contestati sunt.
3 Spondan, an. 598, n. iv. et an. 633, n. i.
* Gregor. Turon. de glor. Confess, cap. ix. Dsemonem per fluxum ventris egessit.
8 Aquinas iii. q. xxv. art. iv. Asserimus cum sententia communiori et in Scholis
magfs trita, crucem colendam esse latria, hoc est cultu divino, &c — Gretser .1 i. c. xlix.
E> t de fide. Bonacin. supra.
6 Fragmentula ligni crucis tarn multa, ut si in acervuin redigantur, vix vel navis
oneraria vehat. Erasm Annot. in Math. c. xxiii.
7 Baron, an. xvi. n. viii.
* Vide Gretser ubi supra.
Utraque crux adoratur adorationc latriae. — Bonacin. ibid.
CHAP. VII.] ARE VIRTUES WITH THEM. 133
oil, or the air, anywhere, and instantly he has of his own creating what he
may worship as God.
For those relics to which they give divine worship under another name,
they are yet more numerous. So that, upon the whole, if the Philistines
had worshipped not only the god of flies,1 but the flies themselves too, they
would scarce have outvied these in numbers. The idolatrous Israelites, who
worshipped the host of heaven, had a fair company of idols ; but the Egyp
tians might have more, who could sow gods in their gardens, and make them
spring up on their backsides ; but both put together would come short of
the Romanists herein, both for number and quality, though they of Egypt
became the scorn of the world for the vileness of what they religiously wor
shipped. How they came by so many, when for three hundred years after
Christ we hear of none, we have an account from their own authors. Out
of covetousness, says their learned and ingenious Cassander, false relics were
daily forged, feigned miracles were published, superstition thereby nourished,
and sometimes, by the illusion of the devil, new relics were revived.2 So that,
in brief, to use the language of their own author, the devil helped their
church to some of them, and covetous knaves to others. This stuff might
be had cheap, and sold very dear ; this encouraged many to take up the
trade, and monks are noted as prime merchants for this traffic. They were
such who, in Austin's time,3 being employed, as he says, by Satan (whose
factors they were, and for whom the trade was driven), sold the members of
martyrs, or what they pretended to be so. He was of the same profession 4
who declared he came out of Spain into France with relics, which, being looked
into, proved to be roots of trees, the teeth of moles, the bones of mice, and the
claws and fat of bears. And they were monks who, as the same author tells
us, were found at Home, near Paul's church, digging up bodies, and confessed
their design was to make relics of them. As for him whom Glaber speaks of,5
who furnished France with innumerable relics, it may seem strange that he
should be counted a cheat when he was thus trading in another country,
since his stuff had the very same mark which makes their other relics cur
rent as good ware, unquestionably good, and than which their best have no
better ; for he wrought wonders (or the devil for him), and by one carcase,
which he feigned to be a martyr's, 6 he freed many that were sick from variety
of diseases ; but I suppose he was not free of the company, and they like
not interlopers. The court of Rome can furnish altars with holy relics out
of common graves, and none must count them cheats for it. And if this
huckster had but procured a commission from thence, he might have transub
stantiated the bones in any churchyard, yea, those of a sheep or a hog either,
into the bones of martyrs or apostles, as well as others. By this we may judge
what their relics are, the best of them mere cheats ; and consequently, how
criminal it will be to give them worship, the highest of all ;7 and yet they
are so far from abandoning this, that it is in a manner the sum of their religion.
1 312T pJQ rendered by LXX. B««x pa!*;.
2 Avaritiae causa ad simplicem populum illiciendum falsas reliquiae supponebantur,
et ficta prsedicabantur miracula — nonnunquam autem astu et illusione Dsemonis ho-
minum superstitione abutentis, per insomnia et visa novse reliquiae revelabantur, et
ejusdem operatione miracula edi videbantur. — Consult, c. de reliquiis.
3 Augustin. de opere Monach. c. xxviii. Tarn multos hypocritas sub habitu mona-
chorum usquequaque dispersit Satan — alii membra martyrum, si tamen martyrum,
venditant.
4 Gregor. Turon. hist. Franc. 1. ix. c. vi.
, 5 Vid. Spondan. an. 1027, n. iii.
6 Multos infirmos variis morbis liberasse Ibid.
7 In bonis quoque viris, pio zelo prasditis, summa quasi religionis in hujusmodi
reliquiis &c. Cassander, consult, c. de reliquiis.
134 MANY CRIMES [CHAP. "VII.
And so it is expressed by some of their own communion. The whole of
religion is almost brought to this, to wit, their religious treatment of relics,
through the covetousness of priests, and the hypocrisy of monks, fed by the
foolishness of the people.1 Thus their great Erasmus, in his Annotations,
approved by Pope Leo X. his brief.2
Sect. 4. Let us see, in the next place, if perjury may not prove as blame
less and as necessary. Breach of oaths is no less with them than a virtue,
or a necessary duty in many cases (of which a further account hereafter).
Let me now instance but in one. Suppose a prince that has protestant sub
jects should, for their satisfaction, give them the security of his most solemn
oath, that they should not suffer for their conscience either in life, estate, or
liberty ; that religion does oblige the prince to break all such oaths, or to
count himself no vf&ys obliged by them, because they are against the laws of
the church, against that particularly of the general council of Lateran under
Pope Innocent III., which forbids all favour to be shewed to heretics, under
the severest penalties, and decrees that favourers of heretics are under ex
communication. So that in this case it must be the prince's duty to be per
jured, and to break his oath made in favour of his heretical subjects, and
that by the sacred decree of the church. He must forswear himself, if he
will not be excommunicated, and consequently deposed, and thereby exposed
to the violence of every hand ; yea, he puts himself into the state of damna
tion, and sins mortally, if he be true to his oath. So Pope Martin V. de
clared in writing to Alexander, Duke of Lithuania:3 Know, says he, that
thou sinnest mortally if thou keep thy oath with heretics. Hereby it ap
pears that no papists, princes or subjects, can possibly give any security which
may be trusted, that protestants shall enjoy anything which is in their power
to deprive them of ; for the greatest securities that can be given in this case
are engagements of faith and truth, God being invocated for confirmation in
solemn oaths. But by the principles of their religion they are so far loosed
from all such bonds that they are not at all to be trusted by any but credulous
fools, unless it can be supposed that they will act as other men than papists,
and contemn all the authority of that church, which leaves no hope of salva
tion but in obedience to it ; for another general council, that of Constance,
has determined that no faith is to be kept with heretics. In the nineteenth
session of that assembly, it was decreed that no safe conduct given by em
peror, king, or secular prince to heretics, or any defamed4 for heretics, though
with a design to reduce them, by what engagements soever they have obliged
themselves, shall hinder those heretics from being prosecuted, unless they
recant,5 though they come to the place of judgment relying upon such
security, and would not have come otherwise. And it is declared further,
that one thus bound by promise was not hereby in the least obliged. And
what they decreed and declared they immediately practised ; for the em
peror Sigismund, having given safe conduct to John Huss, and so engaged
the public faith and his own honour that he should come and go safe to and
from the council ; and Pope John XXII., then present in the council, hav
ing given his promise and engaged his faith (if he had any) for his safety,
yet the honour and faith of the emperor was borne down by the principles of
1 Hue fere summa religionis vocatnr avaritia sacerdotum, et monachorum quorundam
hypocrisi, quos alit populi stultitia. in Mat. xxiii.
' Hist, of Counc. of Trent, p. 473.
8 Scito te mortaliter peccare, si set'vabis fidem datam hsereticis. — Apud Cochlceum.
. v. hist. Hussitarum.
4 Qnocunque vinculo se astrinxerint concesso.
6 Ltiamsi salvo conductu confisi, ad locum venerint judicii, alias non venturi, nee
sic prom itten tern — ex hoc in aliquo remansisse obligatum. — In Crab. torn. ii. p. 1111.
CHAP. VII.] ARE VIRTUES WITH THEM. 135
their church, and the pope (as soon as the poor man was drawn into danger
past escaping) made nothing of his promise, pretending, when he was urged
with it, that he was overruled ; and so, notwithstanding all the security an
emperor and a pope had given him, he was first miserably imprisoned, and
after cruelly burnt to ashes. Hereby the world, protestants especially, have
this plain and useful admonition, that they must trust to nothing among
papists (those that will be true to that church), but what will keep them out
of their power. The principles of their religion (for such are determinations
of general councils) bind them to observe no faith, or truth, or common
honesty with those whom they count heretics, no, not when life is concerned.
Their religion obliges them to violate the most sacred oaths and the most
solemn engagements of faith and truth, rather than an heretic shall be safe
in any of his concerns where they can reach him. It is a virtue, a duty in
that religion to snap asunder all securities (by which the world and human
society hath hitherto been preserved) to ruin a heretic ; no fear of perjury
or any other perfidiousness must be a hindrance in the case. Nor is per
jury so necessary or innocent only when it is mischievous to us, but when
it does mischief to themselves, and the world also. The practice of their
popes for many ages may satisfy us herein, and to those who are acquainted
with history, which gives an account thereof, it is no improbable observation
that the bloody wars and massacres that have been for many hundred years
in those places which the papal influence could reach, cannot be imputed to
anything more, for the most part, than the perjuries of the popes themselves,
and of those whom they involved in that guilt by discharging them from the
obligation of their oaths.
Sect. 5. And this brings me to some other crimes forementioned, robberies
and murders, which the wonderful power of papal holiness hath transformed
into Christian and virtuous acts. By the doctrine of their church, to deprive
those whom they count heretics of their estate and lives is a virtue, and a
meritorious act. There is too good evidence for this. A decree of Pope
Innocent III., recorded in the tomes of their councils, by their own writers,
as an authentic act of the general council of Lateran under that pope, and
inserted by Gregory IX. into the decretals, which is the law of their church,
and part of that which passes with them, for divine law. There is, there can
be, no act of their church more authoritative and obliging than such a decree
as this. There, first of all, 1 heretics are excommunicated and condemned ;
and then it is decreed that the estates of those condemned are confiscated.
But that is not all ; the secular princes or lords are to be compelled (if they
will not do it otherwise), and bound with a solemn oath, to endeavour to the
utmost of their power utterly to destroy them all. They are to labour in
good earnest with all their might to root them all out. 2 And, further, if any
temporal lord proceed not to such ruining execution within a year,3 the pope
is to absolve those that are under him from their allegiance ; the land is to
be seized on by catholics, who, having exterminated the heretics, are to possess
it without control. Here it is plain that, by the highest authority the Roman
church pretends to (that which is no less with them than divine), the papists
1 Cap. iii. Concil. Later, sub Innocent, iii. in Crab. torn. ii. p. 947, 948. Excom-
municamus et anathematizamus omnem haeresim — condemnantes universes hsereticos
quibuscunque nominibus ceuseantur — ita quod bona damnatorum, si laici fuerint,
confiscentur.
2 Quod de terris suse jurisdictionis subjectis, universes hsereticos ab ecclesia denota-
tos, bona fide pro viribus exterrainare studeant.
3 Ut tune ipse vasallos ab ejus fidelitate denunciet absolutes, et terrain exponat
caiholicis occupandam, qui earn, exterminatis hiereticis, sine ulla contradiction
possideant.
136 MANY CRIMES [CHAP. YII.
are bound to destroy all whom they count heretics, and to take possession
of their estates. And this barbarous decree (which has so much force with
them, x as the word of God with any) was put in execution in the days of
that very pope ; for he employed armies against the Albigenses (the prede
cessors of the protestants in France), who destroyed above two hundred
thousand in the space of some months.2 It was executed in the age before
this in France, 3 where so many thousands were treacherously and cruelly
murdered, that the channels run down with blood into the river ; and this mag
nified as a glorious action, honoured with a triumph at Home, and the un
paralleled butchers rewarded with his holiness' s blessing. We have known
it executed in our days upon some hundred thousands of the protestants in
Ireland, where that bloody tragedy was acted by the pope's excitement and
concurrence, just according to the tenor of that decree, the Irish papists
endeavouring, with all their might, utterly to destroy all the protestants, that
their estates and the whole land might be in the possession of Roman
Catholics. And in all countries about us, wherever they have been powerful
enough, or but thought themselves so, they have effected or attempted it.
Such outrages were and are to be committed by warrant of the Romish
doctrine. They are bound to act thus by all the authority of that church,
which not only enjoins this by her decrees, but gives all encouragement thereto ;
such robberies and butcheries are virtuous, yea, meritorious acts. Those
that will engage therein to the utmost (as their church requires) are assured
by the pope, of these indulgences and privileges, which were granted to the
adventurers for the recovery of the holy land, and these are expressed, in an
appendix to that council, to be full pardon of all their sins here, and a
greater measure of glory hereafter.4 At no less rate do they value the blood,
and utter destruction of such as we (whom they count heretics) ; with such,
and no less hopes, do they engage all papists, to endeavour, as far as
possible, our utter extermination. It is true, there are good-natured persons
amongst them, as there are amongst other sorts of men, and such as have
a great aversion to such barbarous cruelty, but their religion tempts them
to it, not only with hopes of heretics' estates, but of the greatest rewards
that can be propounded ; yea, and forces them to it, even beyond their
inclination, with threatenings of the most dreadful import, expressed in that
decree, which signifies also, that they must act at this rate of inhumanity
if they will be counted Christians,5 and must not expect to pass for faithful
Romanists, unless they will act as monsters. But if it be their duty, as
they are Roman catholics, and they bound in conscience, as far as their
religion, and all the power of it, can bind them, to destroy the protestants
amongst whom they live, and seize upon what they have, why do they not
fall to work, and make an end of us, that all may be their own ? How is it
that they live quietly and peaceably in this, and some other places ? To
satisfy us here, they use plain dealing (though we must not always expect it),
and tell us in express terms they do it not, merely because they have not
power to do it. Though the church have made it their duty to destroy
protestants, yet when they are not strong enough to do it, and where the
attempting of it, because they are a weaker party, would. endanger them,
there they are excused, they may wait the happy hour till they have sum -
1 Conciliorum decreta sunt Spiritus Sancti oracula. — Staplet. Belect. contr. vi. p. iii.
* Vid. Jo. Paul, Perin. de Albigen.
3 TLuanus, Hist. 1. liii.
4 Qui ad hsereticorum exterminium se accinxerint, ilia gaudeant indulgentia, illoque
privilegio sint uiuniti, quod accedentibus in terrse- sauctaB subsidiuin conceditur, p. 948,
ibid p. 967.
* Etiarn sicut roputari cupiunt et haberi fideles, p. 948.
CHAP. VII.] ARE VIRTUES WITH THEM. 137
cient power, to shew their obedience to the church in executing her extermi
nating decrees, without apparent hazard of their own interest. So Bannes,
a Dominican, determines that catholics in England and Saxony are excused
from rising up against their protestant princes with their subjects, because
they commonly are not powerful enough, and the attempt in such circum
stances would expose them to great danger.1 Bellarmine speaks it as plainly ;
if it were possible to root out the heretics, without doubt they are to be
destroyed root and branch ; but if it cannot be done, because they are
stronger than we, and there be danger if they should oppose us, that we
should be worsted, then we are to be quiet.2 So that the reason why pro-
testants in such places are not presently ruined, is because the papists are
not there strong enough ; we and others have the privilege to live, because
they are not yet able to kill us, and to seize on what we have. When they
have once power enough (or but think they have it), let us look to ourselves;
for if papists have any conscience, that anything in their religion can touch,
they must then destroy us utterly, and leave us neither liberty, estate, nor
being, unless they will resist conscience, and rebel against the authority of
that church which they count most sacred and sovereign ; or, which is all one
in their catholic sense, they must either exterminate us, or be damned them
selves. And to deal thus with us would be so far from being a sin, that by
their most infallible doctrine (the decrees of popes and councils) it would be
an act highly meritorious, though in the common sense of mankind it be
robbery and murder. They may become the best catholics, by abandoning
justice, mercy, and humanity itself, and procure pardon of all other sins, by
the most detestable injustice and cruelty, and obtain higher degrees of
glory by such crimes, as (to use their own expression) deserves all the fires
of heaven, and earth, and hell. If Satan could inspire all other sects with
this catholic doctrine, it would be an expedient to satiate his enmity toman-
kind ; this would turn the world into a shambles, and no sort of men should
escape unbutchered, but such who could find no party able to force them to
the slaughterhouse, yet this is the way to heaven, and transcendent glory,
for those who will follow the Roman conduct, and believe what passes for
most infallible amongst them !
Sect. 6. There is another crime which passes for an eminent virtue with
them, and is so esteemed and practised, that is, sorcery and conjuring. In
the books of devotion published for the use of their exorcists, there are such
horrid practices in and upon the devil as fully answers the titles of the books,
one of which is called Horrible Conjuration, and another Devilish Exorcisms.
He that has not seen them can scarce believe that such things should be
practised by any that bear the name of Christians ; nor can they be heard
without conceiving a horror at them. But they have been mentioned by
others, I will only insist on that which may seem more innocent, but has
indeed too much of sorcery and enchantment, and that is their sacramentals,
with things of like nature and supposed virtue. Of this quality is their con
secrated water, salt, oil, bread, waxen tapers, branches of trees, roses, bells,
medals, and Agnus Deis. To such things as these, they ascribe marvellous
and supernatural effects, a virtue to save and sanctify souls, to blot out sins,
to expel devils, to cure diseases, to secure women in travail, to preserve from
1 Sequitur prinio excusandos esse Anglicanos et Saxonicos fideles, qui non se
eximunt a potestate superiorum, nee bellum contra eos gerunt ; quoniam communiter
non habent facultatem ad hsec belligerenda contra principes, et imminent illis gravia
pericula. In ii. 2 Thorn, q. xii. art. ii.
2 Hsererici — siquidem potest fieri, sunt proculdubio extirpandi, si autem non possunt
quia suntfortiores riobis, et periculum est, ne si eos bello aggrediamur, plures ex nobis
cadant quam ex illis ; tune quicscendum est. — De Laicis. lib. iii. cap. xxii. p. 1319.
138 MANY CRIMES [CHAP. VII.
burning and drowning. Pope Alexander, in the decrees which they ascribe
to him, asserts that water, mixed with salt and consecrated, does sanctify
the people,1 purify the unclean, break the snares of the devil, and bring
health to body and soul. The form of exorcising salt, which we have
in their authorised books, tells us it is exorcised, that it may be to all that
take it both health to body and soul.2 The exorcised water is to chase away
all the power of the devil and root him out.3 The virtues of an Agnus Dei
are described by Urban V. in verse, wherewith he sent some of them to the
Greek emperor. If you will believe a pope, who may be infallible in rhyme
as well as in prose,4 it drives away lightning, and all malignancy, delivers preg
nant women, destroys the force of fire, secures from drowning, and, which
is more, destroys sin, even as the blood of Christ does. Bellarmine says5
they are of power for the blotting out of venial sins, for the chasing away
devils, for the curing of diseases ; others 6 ascribe to them a power to excite
gracious motions, even ex opere operate. Now, it is acknowledged, that the
natural power of these things cannot reach such effects, and that there is no
virtue in or of themselves to produce them, no more than there is in such
things by which magicians and conjurors work their strange feats ; nor has
the Lord instituted them, or anywhere promised to empower them, for such
purposes, no more than he has promised to make the charm of any sorcerer
effectual for marvellous operations. Bellarmine confesseth 7 that such
things have their force not by any promise of God expressed. And Suarez8
says the effect thereof is not founded in any special promise of God, be
cause, as he had said, it does not appear there is any such promise. And
they confess there is a tacit invocation of the devil in using things for effects,
to which they have no power, natural or divine. There is such an invoca
tion of the devil, says Cajetan,9 when one uses any thing or word as having
power for such an effect, for which it appears not to have any virtue, either
natural or divine, for then he tacitly consents to the aid of the devil. And
BO Sylvester10 after Aquinas ; If the things made use of for such effects ap
pear to have no power to produce them, it follows that they are not used for
this purpose as causes, but as signs or sacramentals, and consequently they
belong to some compact with the devil ; and this, even the Jesuits will ac
knowledge. Thus cardinal Tolet,11 It is to be generally observed that there
is a tacit invocation of the devil when a man attempts to do anything by
that which neither of itself nor by divine power produces such effects. And
Filliucius, declaring the several ways whereby a magical operation may be
discerned, most of which are applicable to their sacramentals, gives this as
the reason of them all : 12 because when the effect cannot be expected from the
power of such causes, since they have it not, neither from God, who has not
instituted them, it follows that it must be expected from the devil, who is
therein tacitly invocated. They take it for evident, that the efficacy of such
1 De consecr. D. iii. cap. aqua.
2 In salutem credentium, ut sit omnibus sumentibus sanitas animse et corporis.
3 Ad effugandam omnem potestatem iuimici.
4 — Ouine malignum
Peccatum frangit ut Christi sanguis, &c. Angel, i. lib. Cserem. c. ult.
6 De cultu sanct. ]. iii. c. vii. p. 1594.
6 Tribuitur Thomae, Cajetan, Soto in Suar. torn. iii. disp. xv. sect. iv.
7 Vim babent ejusmodi res non ex pacto Dei expresso. — Ibid.
8 Non est fundatus in speciali aliqua Dei promissione, quia ut dixi, de tali promis-
sione non constat. — Ibid. p. 187.
Sum. verb, divinatio. 10 Sum. v. superstitio. u. x.
11 Instruct, sacerd. liv. c. xiv. p. 634.
12 Tract, xxiv. cap. vii- n. clxx. p. 82.
CHAP. YII.J ABE VIRTUES WITH THEM. 139
things is not from God if he did not institute them ; not from God, snys
Filliucius, since he was not the institutes1 So Sylvester2 will have the
magical signs referred to diabolical compact, because, having no such power
of themselves, they are not of divine institution, plainly signifying that if
their sacramentals were not instituted of God, they could be no better than
what he refers to the devil. Now, what evidence is there that their sacra-
mentals are of divine institution, and appointed by God for such purposes ?
They say so, and that is all, and so may the magicians say, if they please,
and prove it as well too ; for from the word of God, the only proof in this
case, neither of them have a syllable. The author and original of this
strange power may hereby be discerned, and the means they use to derive it
helps the discovery. They have it, they say, by virtue of their exorcisms,
but if they can consecrate or exorcise a thing into a power which is above
itself, and yet comes not from God, their consecrations hereby will prove no
better than conjuring. And, indeed, he that reads but their consecrations
may have cause to think they are no other ; for instance, their form of con
secrating salt in these words : [ conjure thee, creature of salt, by the living
God, the true God, the holy God, that thou mayest be made a conjured salt,
for the salvation of believers.3 And the like conjuring they use for the making
of holy water and other things. There is a charm in Alexander Trallianus,
a magical doctor, which is exactly like these, in what the form of an en
chantment requires, to convey a virtue into an herb for the cure of a disease :
I exorcise, or conjure thee, by the great Jah and Sabaoth, the God that
founded the earth, &c. ; take the spirit of thy mother-earth and its virtue,
and dry up the flux of feet and hands.4 He that will count this a charm,
will have no reason to deny but the papists' form of consecration is an
enchantment; and indeed the common notion of enchantment is applicable
hereto. They define it to be the conveying of a marvellous power into a
thing by virtue of the words of an enchanter. Now, it is a marvellous power
which they will have conveyed by their consecration, since it is a power
above the natural capacity of the things, and such as enables them for
spiritual and supernatural effects ; and they think it conveyed by virtue of
the words of the consecrator, as in the other case by the words of the
magician, for as soon as the words are pronounced, they believe the things
so consecrated are endowed with the power. They will say, indeed, that
they expect the power from God, and use his name accordingly in their con
secrations ; and so might enchanters and magicians say, with the like
reason, for they were wont to use the name of God in their charms and
incantations, as Origen assures us. Many, says he,5 of the Egyptians, when
they are conjuring devils, insert in their incantations ' the GJ-od of Abraham ;'
and he says, not only the Jewish exorcists did invocate the God of Abraham,
Isaac, and Jacob,6 but almost all others who meddled with conjuration and
magic. Oh, but this virtue comes from the church's prayers, says Bellar-
mine ! By these prayers, I suppose he means their forms of consecration ;
yet in them there is no praying, but rather plain conjuring, for the words are
1 Nee a Deo, qui eorum institutor non. est. — Ibid.
2 Siquasunt supervacua, cum non stint divinitus instittita, sicut suntsacramentalia,
el consequenter pertinent ad pacta qusedam significationum cum dsemonibus. — Ibid-
3 Exorcize te creatura salis per Deum verum, &c.
* i^xi^ia ffi avaf^K (tiyot, 'laalT ~2a.fitt.ul!, &C.
Vid. annot in Orig. p. 17.
3 <raXXo) Tcai Iwcfiovrav Sa/^ovaj %gtuvrtti iv THIS X.o'yoi; atiTuv Tta, O 0EO2 ABPAAM. —
Contr. Celsum. lib. i. p. 17.
® aXA.a ya,o /r%ioov xeii TUfras <rovs T« -TUV ifuocav xa,i fttfysiuv ir^a.yfj.a.'rtvoiJi.'wou;. lib. iv.
p. 184.
140 MANY CRIMES [CHAP. VII.
all of them directed to the things consecrated, and not at all to God, as
is evident to any that reads them. And if they should use some prayers
besides the forms of consecration, a magician may do so too besides his
charm, and yet be no less an enchanter. Origen tells us that some invoca
tion of God and use of his name is often found in conjuring books.1 And
what would it mend the matter for either of them to pray to God to bless
an enchantment, or make his conjuring effectual ? If the Ephesian magicians
should have invocated God at the recital of their yga/^ara ;2 or the con
jurors among Jews or Gentiles, in the use of their suffumigations and other
magical tricks ;3 or the Simonians for their ayogima? or Eleazer in the ap
plication of his ring and root;5 the practice had been no better on this
account, it would be still, at least, a tacit invocation of the devil, from whom
alone such virtue must be expected, as is neither in the nature of the thing
nor from God's appointment ; yea, it would have been worse to make so
bold with God as to invocate him for the service of the devil. But, indeed,
popish prayers themselves, as they use them, are as like charms as they can
look. In their prayers there are barbarous, i. e. unintelligible words (like
those of the magician in 2. Pausanias), which the people, or priests many
times, understand no more than the hard words in the charms of conjurors
were understood :6 such as Jah, Zebaoth, Elohim, Sadai, or those which
Cato says were used in a charm,7 for curing members out of joint; or the
name Abraham, which though the conjurors in other countries used, yet they
knew not what it meant, says Origen.8 They are tied to the same syllables,
as conjurors are in their charms, and that they may not vary, must, as the
Persian magician,9 read all out of a book, yea, though they have it by heart.
It is not requisite by their doctrine, as we saw before, to mind the God of
heaven in their prayers more than the prince of darkness. The mere mut
tering of the words they count effectual, as in charms and enchantments, yet
they have no promise from God, that the bare recital of their forms, without
any inward devotion or attention, shall prevail, more than a magician has,
that such a pronouncing of the words he uses in conjuring will be prevalent ;
or more, that the words of a prayer which one carries in his pocket,10 another
charm in use among the papists, will be effectual. So that Salmeron had
more reason than he expressed, to say that their prayers were like the words
of a charmer. They had need first excuse their prayers from this crime,
before this will serve. to excuse their sacramentals.
Sect. 7. There is another crime, no less heinous than the former, and j&t
in their account it is a necessary duty and a most excellent service, and that
is, the destroying of Christ, which by their doctrine and laws of their church
they are to do daily in the mass. To clear this, take notice of these severals:
they teach that Christ is really in the mass, not only as he is God (and so
everywhere), but as he is man, soul and body, flesh and blood, and there
1 Eufl/<rx£T«; yag iv ro~s payixe'ii ffU'yy^a.ftftaffi •roXXa^oi; ri reiavrti rov Sttv ifixZ.tirij, xcei
•a-K^a^n-^if TOV Slav ov!>[&a<res. — Ibid.
2 Clemens Alexandr. Strom. 1. i. c. xviii.
3 SvftidftKo-i xa.} xmraliff fi.au ^(uvrai. — Just. Martyr, dial, ad Tryph. p. 91. Edit Steph.
* Exorcismis et incantationibus utuntur. Amatoria quoque et Agogima apud eos
studiose exercentur. — Irenceus. 1. i. xx. p. Ixxvi.
5 ^axTtiXios, 'ix,tav "f'0 *"" ff<pi>a>yi'$i pl&s — Joseph. Antiq. L viii. c. ii. p. 257.
6 /3«j/3aja XOLI cv$ap.us ffuitTa,. — Lib. i. Eliacor.
7 Cato de re rustica luxata membra hac cantione sana fieri tradit ; Danata daries
dardaries astararies, &c. — Polyd. Virgil, de Prodigiis, lib i.
8 olx. IfifTufttvoi Si T/J ifriv o A/3jaa/t. — Ibid. lib. i. p. 17.
9 IvraSu i-n\tycf*.ivos tx TOU /3//3x/ai/. Pausan. ibid. Vid. Soto de Justir. lib. x. q. v
art. iii.
10 Vid. Horse B. Virg. Paris edit. an. 1526, p. 63.
CHAP. VII.] ABE VIRTUES WITH THEM. 141
not only mystically in signs and representations, or spiritually in virtue and
efficacy, but as to the very substance of his body, some say corporeally, others
after the manner of a spirit ; but all say the true substance of his flesh and
blood is as really on the altar as his body was on the cross when nailed to
it ; yea, that it is there visibly, and may be (though it be not ordinarily)
seen. 2. They hold that Christ is truly and properly sacrificed in the mass,
and his body and blood there offered, as much as any bullock or lamb was
sacrificed under the law. The council of Trent declares that the sacrifice
in the mass, and that offered on the cross, is the very same for substance, and
differs only in the manner of offering ;* and denounces a curse against any
that shall say that this is not a true and proper sacrifice, or that Christ in
these words, Do THIS, did not command the disciples, and priests after them,
to sacrifice the body and blood of Christ.2 8. They maintain that in every
true and proper sacrifice, that which is sacrificed is really destroyed. So
Bellarmine : To a true sacrifice it is required that what is offered to God in
sacrifice should be plainly destroyed.3 And if it be a live thing that is
offered, that it may be a true and real sacrifice, it must of necessity be slain
and deprived of life. A true and real sacrifice, says he, requires the true
and real killing of it, since in the killing of it the essence of the sacrifice
consists. Hence it clearly follows, and it is their own inference, that Christ
being truly and properly sacrificed in the mass, he is there really consumed,
killed, or destroyed ; he is as really consumed in the mass as incense when
it was burnt for an oblation. The body of Christ, says the cardinal, for the.
honour of God, is laid upon the table that it may be consumed.4 He is as
really destroyed as the whole burnt offering was .destroyed when it was totally
burnt. The consumption of the sacrament, says the same author, as it is
clone by a sacrificing priest, is an essential part of the sac/ifice ; for it is a
real destruction of the sacrifice, and is counted correspondent to the burning
of the holocaust.5 He is as really killed in the mass, by their doctrine, as
a bullock that was slain for a sacrifice. If in the mass, says he, there be
not a true and real killing and slaying of Christ, it is not a true and real
sacrifice; adding this reason, because the essence of a sacrifice consists in
the killing of it.6 So also Doctor Allen says, Christ is killed there indeed,
and sacrificed to God.7 And Vega, Christ is as truly slain and offered in
the sacrament of the eucharist, as he is truly in the sacrament ;8 and they
think him to be as truly there as they believe him to be in heaven. Aquinas9
favours this opinion, and Gabriel insinuates it ; Soto, Ledesma, Canus, and
the modern Thomists do plainly deliver it, besides Bellarmine and other
Jesuits. Canus says they believe that to the perfect -sacrificing of an animal
1 Sess. vi. cap. ii. 2 Can. i. et ii.
3 Et omnia omnino, quse in Scriptura dicuntur sacrificia, necessario destruenda erant ;
si viventia per occisionem, &c. — De Miss. lib. i. c. ii. p. 685. Ad verum sacrificium
roquiritur, ut id quod offertur Deo in sacrificium, plane destruatur. — Ibid. p. 688. vid.
lib i. cap. xxvii. p. 760.
4 Cbristi corpus ad Dei honorem super men*am ponitur ut consuraatur.
5 Consumptio quse fit a sacerdote sacrificante — proprie combustioni holocausti
respondere censetur. — Ibid. p. 759.
G Vel in missa fit vera, et realis Christi mactatio et occisio vel non. Si non fit, non
est verum et reale sacrificium : sacrificium enim verum et reale, veram et realem occi
sionem exigit, quando in occisione ponitur essentia sacrificii.— Ibid, p. 760, sect,
deuique.
7 De Euchar. Sacrific. c. xc xi. xii. 8 De miss. Thes. xxii. xxiii.
9 In Suarez. torn. iii. in iii. Thorn, disp. Ixxv. sect. v. Ratio prsecipua hujus sen-
tentia) est quia de essentia sacrificii est, et praesertim holocausti, ut tota victima con-
sumatur — nam hoc sacrificium est holocaustum, in quo victima .debet perfecte con-
sumi, &c.
142 MANY CRIMES [CHAP. VII.
it ought to be destroyed and slain, if it be truly sacrificed.1 He says also,
that the body of Christ, in the mass, is a living and breathing body, even
the very same that is in heaven, and that it is truly sacrificed. What, then,
can follow from hence, but that the living and breathing body of Christ in
the mass is truly killed ? This is not denied, only they say it is an un
bloody death. And this indeed is their doctrine, Christ is put to death
in the mass as he was upon the cross. It is the same death for the sub
stance that he dies by the priest, as he died by the Jews and Romans, only
with some difference in the manner of it : it was a bloody death on the cross,
it is an unbloody death in the mass, but he is put to death in both. And
why should they say it is an unbloody death that he suffers by the priest,
since they profess that his blood is there shed and poured forth, the very
same blood that was shed on the cross ? 2 This may seem strange, and they
cross themselves here sometimes; but nothing must seem strange in the mass,
for it is such a heap of absurdities and contradictions as ever entered into
the fancy of any men waking and in their wits ; nor could have entered into
theirs, if the spirit of delusion and the dream of infallibility had not dis
tracted them. However, this they do, and must hold, whatever come of it,
that Christ is killed or destroyed in the mass. They are as much concerned
to do it as all their religion comes to ; for if Christ be not really destroyed
in their mass, they have no true and proper sacrifice ; and they tell us (to
prove us altogether irreligious), where there is no proper sacrifice there can
be no religion.3 Hereby it is very manifest that the office of their sacrificing
priest is daily to offer deadly violence to Christ ; that Christ in their mass
is every day slain or consumed, and that the highest devotion of the Romish
ohurch is the destruction of Christ. It is true, Christ is above their reach ;
whatever they fancy, they cannot offer him this violence, or destroy him as
they do his members ; but they really design to destroy him when they would
make a sacrifice of him. And they verily believe they do it, and they do all
which they count requisite in order to it ; and therefore they are destroyers
of Christ by their own rule : to will to do it is the same wickedness with the
doing of it.4 The horridness of this will be more apparent if we take notice
wherefore they will thus use Christ. Their church does it for the honour
of the saints and of his mother. In that part of the mass which is called
the offertory, they say, We offer thee this oblation in honour of the blessed
Mary, for ever a virgin, and of all the apostles, and of all the saints, that it
may be for their honour.5 So that they sacrifice the Son to honour the
mother, and destroy the Lord in honour of his servants. If one under the
law had but offered a pigeon, or the meanest sacrifice, in honour of Abraham
or Moses, it would have been counted a crime worthy of the worst of deaths,
for this had been an advancing them into the place of God ; and yet to
sacrifice the Son of God, that is, to destroy him in honour of a saint of the
pope's making, is a meritorious act. Further, the priest will not venture
on such a fact for nothing ; he has no reason to destroy Christ, more than
Judas had to betray him, without some valuable consideration. He is to
sacrifice Christ for the living and the dead : for those that are dead, if they
have bequeathed anything to the church for this purpose, or if their friend's
hire him to do it ; for the living, those that are frugal, may be secretly men-
1 Loc. Theol, lib. xii. p. 675, 676.
2 The blood is shed in the mass, but it is shed unbloodily.— Hart in Rainold Confer.
p. 618.
3 Nulla nnquam fuit religio. sine esterno sacrificio.
4 Voluntas faciendi, et ipsum factum, sunt ejusdem malitiae.
5 Ut illis proficiat ad honorem.
CHAP. VIII. ] ARE VIRTUES WITH THEM. 143
tioned in the momenta of a common mass for a piece of money, but if any
will go to the price of a particular mass, the priest is ready to sacrifice and /•
destroy Christ on purpose for them in particular.1 In fine, they do not offer >/
this to Christ for spiritual respects only, but for temporal and worldly ad
vantages, and such often as are of no great moment.2 Christ is to be
destroyed for the health and safety of any body that is catholic ; yea, for
the curing of a diseased horse, or the recovery of a sick pig, or the preserv
ing of their fruit from frost or a blast. They think it not amiss for such
matters as these to make a sacrifice of Christ, and ,to destroy him ; it is done
amongst them many thousand times daily. And though the apostle seems
to make it a horrid crime for one to ' crucify again the Son of God,' yet for
them to do that daily which, for the substance of the thing, is as destructive
to Christ as the first crucifying was, is the principal part and office, and the
most eminent and meritorious act of their religion.
These and such like are the prime virtues of the Romanists, most needful
to be observed and practised ; and if things of such a quality be so far from
being relinquished, where shall we find anything which God hath made a sin
that can be thought worthy to be forsaken ? But I have stayed long enough
here; let me proceed to the next head propounded, to satisfy us that they
count it needless to forsake sin.
CHAPTER VIII.
Crimes exceeding great and many are but slight and venial faults by the
Popish Doctrine.
SECT. 1. There are innumerable evils which they call sins, yet they count it
not necessary in point of salvation for any to forsake them ; but give all
encouragement to live and die therein, as sins for which they can never be
condemned. Such are those which they count venial. Let me shew you
what sins they are which they reckon to be of such a quality ; and thereby
it will be discerned how far their doctrine gives warranty to sins of all sorts,
and to continue in the violation of all the commands of God. And this I
shall do out of their own authors, such as are unexceptionable, declining the
Jesuits ; and thereby it will be more manifest how little reason there is to
excuse the practical doctrine received in their church, by charging their
impious and licentious principles upon the Society.
To hate God,3 if it be out of inadvertency, and not with deliberation, is
no mortal sin : and this they say of actual hatred ; for habitual enmity against
God is, with them, no sin at all. Acts of infidelity, when they are led
thereto by fear,4 or worshipping an idol (such as not only we, but them
selves, count idols), are no worse than venial.5 Unbelief, and perplexing
distrustfulness of God about the things of this life, is as innocent. To pre
sent the body only before God, in all religious exercises, in prayer, the
sacraments, yea, the eucharist itself, without any actual disposition suitable
to the nature of the duties, without any good motion in mind or heart ;
without any inward attention, reverence, or devotion ; without any act of
faith, fear, love, desire, or any other grace or holy affection, though the want
of these be voluntary, is but a venial fault. It is no worse, not only to make
1 Pro incolumitate, says the Missal. Pro bonis temporalibus, says Innocent. III.
2 Pro qualibet necessitate, says Lindanus.
3 Navar. Manual, cap. xi. n. xviii.
4 Angel. Sum. verb, fides, n. ix. 5 Idem. verb, solicitud.
VOL. III. Z
144 WHAT CHIMES AEE VENIAL [CHAP. VIII.
base and earthly things the end why we worship God, but to make that which
is a sin our design in any part of his service, yea, to propose it as the chief
and principal end why we worship him ; though this be no less than to
prefer sin, and the pleasure of the devil, before God and his honour.1 To
make use of a witch to dissolve some witchcraft, is scarce so much as a
venial sin. And so to use the devil's assistance instead of God's, and
employ others disposed thereto to act as witches, and to practise with the
prince of darkness by a deputy in diabolical arts, is not unlawful. To deal
with the devil for to get some knowledge by him, or obtain other things of
him by such converse, is but a venial fault. For example, if an exorcist
require the devil to satisfy him in some curious questions (such as tend
nothing to the expelling of him) ; if he believe him not, but does it out of
lightness and curiosity, he offends but venially.2 To use adjurations to
God, or man, or angels, or devils, or irrational creatures lightly, without
reverence to the name of God, or any necessity, is but a slight fault.3
Sect. 2. By virtue of their doctrine concerning venial sins, they have
formed rules to encourage men in the practice and constant use of all sorts
of profane and wicked oaths. They4 acknowledge that the oath is sinful,
unless it be made in truth, and judgment, and righteousness ; when that
which is sworn is not true, or not just and righteous, or not with reverence
and discretion; yet they teach it is but a venial fault to swear without5
reverence or discretion, or without righteousness also, if that be not much. So
that, though swearing be an act, as they tell us, of God's worship, wherein
divine honour is given to him whom we swear by, yet this may be done without
reverence and discretion (as the rest of their worship is), and God may be
solemnly called to witness that the man intends to sin against him, if it be
not much ; and this without any great fault.6 A habit of swearing thus, or
worse, is no sin, for habits of what wickedness soever are not forbidden. To
use this habit frequently, so as to swear customarily, almost at every word
(tertio quoque verbo}, unless he regard not at all whether he swear true or
false, yea, though he regard not that as much as he ought, is no more a
fault.7 So to swear8 out of lightness and vanity, upon any the slightest occa-
1 Si est aliquis dispositus actualiter facere aliquod maleficium ut aliud destruat,
possum illo uti ad bonum meum. — Petr. Aureolus, in iv. dist. xxxiv. q. ii. ; Angelas,
Sum. v. superstit. n. xiii.
2 Si antem exorcizator imperet daemoni, ut dicat curiosa, et nihil ad expulsionem
facientia, non quia illi credat, sed quadam levitate et curiositate ductus; est peccatum
grave, licet illud non videatur mortale. — Silvest. sum. v. adjurat. n. iii. ; Graff. 1. ii. c.
vii. n. iv. ; Sotus, de Just, et Jur. 1. viii. q. iii. art. ii. ; Cajetan. et Navar, in Suar. 1.
iv. de adjurat. cap. ii. n- ix.
3 Si (adjuratio) fiat ad Deum, vel homines, vel angelos, vel dsemones, aut irratio,
nabilia leviter, i.e. sine reverentia divini nominis, aut necessitate — modo septimo
videtur veniale, sicut et juratio levis. — Sylvest. ibid. n. v.
4 Vid. Bonaventur. iii. dist. xix. art. ii.; Angelas, sum. v. jurament. iii. n. viii.
5 Veniale est regulariter dum deest judicium, vel reverentia. — Lopez, cap. xlii. p.
225. Veniale vero cum non deest nisi judicium, sive reverentia, vel justitia levis. —
Navar, cap. xii. n. iii. Juramentum assertorium cui deest tantum justitia, quatenus
contra religionem est, regulariter est veniale. — Est assertio commuuis et facilis. —
&uar. de Juram. 1. iii. <;. xii. n. vii.
6 Malusjurandi habitus non est mortale peocatum, quia non est actus. — Victorel.
ad Tol. I- iv. c. xxii. p. 681. Prsecepta non dantur de habitibus. — Aquinas, xxii. q.
xxxi. art. iv. ; vid. Suarez de Juram. 1. iii. c. vi. n. i.
7 Utrum jurans sine judicio discretionis peccat mortaliter, sicut faciunt illi qui in
quolibet verbo jurant? — Si jurat verum, sic non erit mortale peccatum. —Angel. Sum.
v. juram. iii. n. x. Lopez, et in eo Jo. de la Pinna et Metina, cap. xlii. p. 226, 227;
Cajetan, Sum. v. prascept. p. 475.
8 Qui in re levissima, atque inani jurant, sive etiam frequenter, et absque necessaria
causa, sicut ementes et vendentes sepe facere novimus, peccant quidem, sed venialiter
CHAP. VIII.] IN THE ROMAN CHURCH. 145
sion, without any advantage or the least necessity, is as innocent a practice,
according to all their doctors. And the common practice of their catholics
is correspondent to these conscientious rules. You can scarce find any one,
(says Soto1) who will either begin or end the least discourse without an oath ;
for they use oaths for ornaments of speech at every word. But should they
not at least endeavour to leave this custom of swearing ? No, never to
endeavour ; it is but a small fault. Although (says one of their most
approved casuists) he sins venially who swears true without any necessity,
and so the custom of swearing be evil and pernicious, yet he sins not mor
tally who labours nat to break off that custom, because it is but an occasion
of falling into venial faults. Hereby they have encouragement, not only to
accustom themselves to this impious practice, wherein so much profaneness,
irreverence, and contempt of God is expressed, but also never to give it
over, yea, never to endeavour it. And the reason whereby they warrant
this, reaches all the wickedness which by those conscientious divines is
counted venial ; they may commit it customarily, continually, and need never
go about to do better; all will be but a fault so small as is next to nothing.
They need not regard in what terms their oaths are dressed. They may swear
[by the] body or blood of God, by Cajetan's leave ;? yea, though they swear
by such parts of Christ's body, or such members of the saints, or the virgin
mother, as are not to be named (per inhonesta membra^), it is but venial, if
without contempt and scandal, which will make an act, in itself lawful, to be
criminal. And though they seem to give caution that what is sworn be not
false, since this cannot be excused by any artifice from being damnable, yet
they try what may be done to make this go down as easily as the rest. If
the thing sworn be false, and he knows it, yet swears it by his faith, or troth,
or this fire, such perjury is venial, non peccant mortaliter cum perjurant
(Angel, after Aureolus v. perjurium). To swear that which is false in jest
is a harmless venial, by the gloss upon their law.4 Commonly to swear that
which is false, without considering whether it be false or no, or whether he
swear or not, is as harmless.5 This is the judgment of Aquinas and their
common doctrine : so that if a man heed not what he does, he may do what
he will, and, as it were, wink a damnable crime into a slight fault. By this
expedient he may swear false as commonly as true without any considerable
hurt. This is enough, one would think, to render their worse sort of swear-
tantum, si veritas non defuerit — -Graff. 1. ii. cap. xv. n. v. ; So.tus, ibid. 1. viii. q. i.
art. iii. ; Sylvest. ibid. v. juram. ii. n. viii., secundum omnes doctores.
Juramentum assertorium cui inest veritas sufficienter cogitata et cognita, solumque
illi deest necessitas vel utilitas, nunquam est in individuo peccatum mortale, dummodo
absit comtemptus. Assertio est communis omniu,m theologorum et summistarum. —
Suar. 1. iii. de juram. c, xii. n. iii.
1 De Justit. et Jur. ibid. p. 270.
Non tamen peccat mortaliter, qui non conatur ejusmodi consuetudinem evitare, eo
quod ipsa non est occasio nisi labendi in venialia. — Pet. a S. Joseph, de ii. prsecept.
art. i. p. 85, approved by the doctors of Paris.
2 Dicere ad sanguinem Dei, vel ad corpus Dei, sive invocando sive resonando in
rixa aut turbatione, — peccatum est grave, non tamen mortale, quia non contra, sed
praeter Deum est. — Sum. v. blasphem. p. 49.
3 Qui per Christi inhonesta membrajurat, si contemptus desit et scandalum, venialiter
tantummodo peccare credendus est. — Graff. 1. ii. c. xiv. n. x ; Sylvest. Sum. ibid. n. x.
4 Gofredus asserit perjurium jocosum esse peccatum veniale : et Angelus v. Perjur.
non esse amplius quam veniale jurare falsum jocandi gratia. — Solennis, gloss, cap.
veniens de jure jur. et gloss, in c. unum. nunc.
5 Communiter jurare falsum, non considerando an illud sit falsum, vel an juret, non
est amplius quam veniale ; secundum S. Thorn, et communem opinionem. — Navar, c.
xii. n. vi.; Lopez, c. xlii. p. 226; Graff, lib. ii. c. xvi. n. vii.
Scotus, iii. dist. xxxix. art. i. dicit communiter concedi, qubd unicum perjurium
leve, non est peccatum mortale. — In Suar. 1. iii. de juram. cap. iv. n. i.
146 WHAT CRIMES ARE VENIAL [CHAP. VIII.
ing, perjury itself, practicable in ordinary, with ease and safety. Yet, as an
overplus, they add, he that swears what is false through gross or careless
ignorance, thinking it to be true, though if he use due diligence, he sins not
at all ; yet if he used some diligence, but not enough, he offends no more
than venially, if Aquinas or the common doctrine may be credited ; for this
is it, saith Navarre.1 And that, which way soever a man turn himself, he
may have liberty to be perjured, they teach that he that swears the truth,
believing it to be false, and takes notice that he swears, but minds not what
he swears, sins not mortally ; or if he neither regard the one nor the other,
but does both without .consideration, it is only a little fault,2 unless this
inconsiderateness was wilful and out of contempt, for then perhaps it may be
worse upon the account of contempt ; probable error will excuse perjury from
mortal guilt, as if one appeals, thinking there is reasonable cause for it,
though he has sworn before not to appeal. So Panormitan. and Angel.
Sum. v. Perjur.
He that hears a thing from a person of credit, may swear it is true, only
not in court, unless he express his reason (Bonacin. torn. ii. disp. iv. q. i.
punct. iii. n. vii). But as if it were not sufficient for a man to swear false
himself, they conclude he may without harm draw others to do it also ; for, 1,
they gay he may induce others to swear, when he is not satisfied whether
they will swear true or false ; that is the opinion of Aquinas and their common
doctrine.3 Further, he that knows another will swear false, may yet put him
upon it, if he be a public person ; that is also the opinion of Aquinas, and
commonly embraced by their doctors;4 yea, moreover, any one whosoever
may put him to swear whom he fears, or knows will forswear himself, if he
be disposed to swear.5 Let us see in the next place, whether they may not
be as perfidious in promissory oaths, as they may be false in others, and
upon as easy terms : in all cases, good, or bad, or indifferent. He that
swears he will not go to or pass by such or such a place, though he do it
for no end that is honest or profitable,* sins not mortally if he go contrary
to his oath. He that swears he will do a thing lawful, and does it not, sins
but venially if it was a small matter ;7 this is the common opinion which
1 Qui per ignorantiam qnam crassam vel supinam vacant, jurat falsum., credens se
jurare verum, quamvis si debitam adhibet diligentiam, nihil peccat, si tamen aliquam
adhibet, sed non quantam debet, non amplius quam venialiter delinquit, secundum
eosdem, c. xii. n. vii. (Aquinas, Soto et alii in Suar. ibid. c. v. n. iii.)
2 Qui jurat veritatem credens esse falsum quod jurat; si quod jurat advertit, non
advertendo se jurare illud, vel contra advertit se jurare, non advertendo quid jurat,
non peccat mortaliter. Si autcm neque hoc neque illud advertit, immo utrumque sine
deliberatione et consideratione facit, peccat quidem, sed tan turn veniale leve. — Idem,
ibid. n. vii.
3 In Suarez. Jurament. 1. i. c. xiv. n. ix.
4 Ibid. n. x. et xi. ; Richard de St. Victor, in Angel, sum. v. juram. iii. n. xi.
3 Non credo tamen mortaliter peccare eum qui dut juramentum, etiam ut persona
privata, illi, quern scit falsum; quum ille est jam dispositus jurare. — Angel, ibid.
Graf. ibid. c. xvi. n. x. ; Turrecremata in cap. quamvis. xxii. q. i. p. 161.
6 Non peccaret mortaliter contra faciendo, quia juramentum esset vanum, jnxta
Cajetanum et mentem St. Antonini. — Nav. c. xii. n. xii. ; Graff. 1. ii. c. xv. n. vii. et
c. xviii. n. iii.
7 Ubi minimum est quod promittitur, tune non observare, non erit saltern mortale
peccatum — Idem quando id quod jurat est indifferens, ut notat D. Ant. de Butrio.
idem, ibid. S. Antonius, Sylvest. Sotus, Corduba, alii in Suar. ibid. c. xvi. n iv., et in
Navar. ibid. n. x. Tenendum videtur cum communi, peccare quidem venialiter, qui
juramentum de re parva et levi non implet, non autem mortaliter, quod ipsum de
voto rei levis dicemus. Cum parva res est pars minima materise juramenti, non
implere potest esse veniale — ut qui promisit non ludere, et parum temporis in parva
quantitate ludit. — Cajetan, Covarruv , Corduba, Philiarclius in Suar. 1. iii. c. xvi.
Quando est totamateria, est veniale. Antonin. Silv. Angel, de Butrio, Graff. Soto,
Navar. Job.. Andr. Hostiensis, Panormit. Aureolus. — Ibid.
CHAP. VIII.] IN THE ROMAN CHURCH. 147
Navarre attempts to prove with several reasons. As if a woman swears she
will give her children apples to quiet them, and gives them none ; or swears
to chastise them, and does it not (which are Cajetan's instances, though he
vary from the rest in the general conclusion) ; or if a man swear he will say
an Ave-Mary, and says it not j1 or swears to say a Pater-Noster, .or to give
a small matter, and gives it not ;2 or not to take place of his friend, and yet
does it ; or to game no more, and plays a little : in such cases any breach of
promises, confirmed by oaths, is but a small fault ; and consequently it will
be no worse in all matters, not only small but great, for the obligation of an
oath rises not from the quantity of the matter sworn, but from the concern
and interest of God in an oath, he being invocated therein as witness. Now
this is always the same, whether the matter be less or more ; and so if they
be not obliged to keep oaths in less matters, neither are they bound in
greater. But by their rules of conscience they are set at liberty to break all.
He that swears to give a whore one hundred crowns for the act of fornica
tion, is only bound to give her that part of it which persons of his condition
are wont to give such women, because a prodigal engagement confirmed by
oath obliges only to that proportion in which there is no profuseness (Bannes
et alii in Diana, v. promiss.). If a man swear to be true to a whore, and
she to be faithful to him, so as to entertain no other, the oath doth not
oblige either of them to such honesty (Idem, v. juram. n. x). Whether
the matter be small or great, when one is drawn by fear, or brought by law
to swear, if he break his oath that is promissory, he sins but venially (Pet.
Aureolus, Job. Andreas, et multi alii; et placet Angel, sum. v. Perjnr. n. vii.).
He that swears he will not observe some evangelical counsel3 (that which is
not only lawful, but excellently good, and better in their account than what
the law of God requires), offends but venially; so their authors generally.4
And yet to these counsels they have reduced a great part, almost all, which
God has made our duty, as we shewed before ; so that a man may call God
to witness, that he is resolved not ta do what he has made his duty. As
for one to bind himself by oath that he will not lend to his neighbour, nor be
surety for any, nor give alms to any in great necessity, nor do any of those
important things, which they count works of supererogation, is but a small
venial.5 Such oaths, they say, do give obstruction to the Spirit of God, yet
they may be kept without sin. He that swears he will return to prison
and does not, is no more guilty, if he was not duly imprisoned.6 He that
swears he will commit any sin if it be but a venial, offends but venially ;
this is the common doctrine, well declared by Cajetan and Navarre, as he tells
us.7 As if a man should swear that he would never use to speak without an
1 Idem. idid. c. xviii. n. vii.
2 Graff, ibid. n. xiv. et n. xvii.
3 Qui jurat se non facturum aliquid ad quod non tenetur, est tamen secundum se
meliua facere quam non facere ; si forsan erit aliquid ad consilia evangeliea pertinens ;
neque S. Thorn, neque S. Antoninus dicunt hoc esse rnortale. Cajetanus, Jo. Tabienna,
et glossa comrauniter recepta, tenent mon esse lethale. — Nav. ibid. c. xii. n. xvi.
4 Cajetan. sum. v. perjurium, p. 464, perjurium secundum quid incurritur. Graff,
ibid. c. xv. n. vi. qui jurat eleemosynam non dare, vel alliud supererogationis opus
non facere, venialiter tantummodo peccat : et c. xviii. n. xi. Nav. ibid. vid. plures in
Suar. ibid. cap. xviii.
4 Docuit S. Thorn, hujusmodi juramentis Spiritui sancto apponi obstaculuni. —
Idem, Navar. ibid.
6 Qui juravit redire ad carceres, si career est injuriosus, non tenetur redire — est
verum quando vult evadere illud quod indebite sustinet, et sic ut evadat jurat, non
intendens se obligare. Angel, sum. v. juram. v. n. xxxvii. ; Nav. ibid. c. xii. n. xviii. ;
Graff, ibid. c. xviii. n. xxv. seeundum glossam communiter approbatam.— Sylv. sum.
v. juram. iv. n. xxvi.
7 Cum jurat quis, se facturum aliquid qucd solum est illicitum venialiter ; non
148 WHAT CRIMES ARE VENIAL [CHAP. VIII.
oath, or never avoid any of those horrid acts which they mince into venials.
To call God to witness that he purposes thns to dishonour him, is, it seems,
no great contempt of him, or else a great contempt of God with them is but
a trifle. This is to threaten God to his face, and call upon him to take
notice of it, that they will do these evils against him. Soto and others say,
it is such a threatening of God when they swear to commit mortal sin, and
no difference can possibly be here discerned, but that the one is a threatening
God with a greater evil, the other with a less ; however, this is their common
doctrine, Assertio posila eommunis est. They give as much liberty for
fraudulent oaths, whereby God and man are abused ; to swear with equivo
cation or mental restriction, so as those to whom oath is made are deluded,
is with them, in many cases, not so bad as a venial evil, of which in due
place. To take an oath outwardly,1 without an intent to swear, is but a
small fault, though it seem a mocking of the divine Majesty, and is cross
to the end ef an oath, if it be unduly required. So they determine also in
case one swear without an intention to oblige himself. Angelus inquires,
whether he sins who takes an oath with a mind not to be obliged ; he tells
us2 Panormitan affirms, that if he be a perfectionist (id est, a votary) who so
swears, he sins venially, otherwise not ; but himself says, Whether he be
perfect or imperfect, he sins not so much as venially, and proves it by their
law. He takes an oath, which in its own nature obligeth, without an inten
tion to be obliged ; he calls God to witness when he is deluding men ; he
abuses the name and authority of God for a cheat ; and yet offends but
venially, whoever he be, says one ; and sins not at all, says another, but then
he explains it : Understand this when in swearing, he had a mind to use an
oath for reverence to God, but not for obliging himself.3 So that must be for
reverence to God which mocks him, and he must be invocated in a way that
is most obliging, without any intent to be obliged. And further, to prevent
falseness (where there is nothing but fraud), he must swear with a mental
reservation. For example, I promise thee an hundred (pound), with this
inward reserve not expressed : If I be bound to pay it ; for such conceal
ments, says he, are lawful, and quotes their church law for it, as allowing
that, which all other laws of God or honest men condemn.4 It is plain by
the premises that their doctrine encourages the Roman catholics to venture
upon all sorts of oaths, in many cases, whether they be rash, or injurious,
or fraudulent, or false, as slight and trivial faults. No more do they make
of perjury, though it be frequent and customary. If more evidence be
enim erit tune amplius; quam veniale secundum communem sententiam a Cajetano
optime et a nobis expHcatum. Navar. ibid. n. iii. Cajetan, sensible that this is cap
able of great aggravations, mentions some, but concludes ; Though it seem, and be a
grievous sin, jet it is but a venial. Unde grave videtur et est hoc peccatum, non
tamen mortale. — Sum. v. perjur. p. 464.
1 Sotus in Suar. ibid. c. xvii. n. vi. quarklo Juramentum injuste exigitur, vel quoties
voluntarie, et sine obligatione, et sine alio nocumento vel injuria tertii, non esse
mortale, Soto tenet, et multi sequuntur.
Juramentum simulatum, etiamsi promissorium sit, intrinsece non continet peiju-
rium, non grave peccatum ; si absque injustitia et ex honesta causa fiat. Conclusio
est communis. Angelus, Navar. Lud. Lopez, in Suar. ibid. n. xii.
2 Dicit Panormitan. quod, si est homo perfectus, peccavit venialiter ; sed ego dico,
quod nee perfectus nee imperfectus peccaverit etiam venialiter. — Sum. v. juraineat. v,
n. ix.
3 Intellige hoc qunm jurando habet animum solum inducendi Juramentum ad re-
verentiam Dei, non ad obligationem suam. — Ibid.
4 Et in mente habuit aliquam circumstantiam debitam qua verum jurabat ; puta,
Promitto quod dabo tibi centum, cum ista subauditione, scil. Si sum tibi obligatus ex
debito : licet hoc non exprimat ut hujusmodi, quoniam sic utitur simulutiune licita quod
licet- ut iii c. wiileni xxii. q. ii. ibid.
CHAP. VIII.] IN THE ROHAN CHURCH. 149
desired, take notice only of the determination of Dominions Soto (a grave
and learned doctor, and one who was a principal divine in the council of
Trent). He having premised something concerning the heinousness of perjury,
that the Lord forbids it, with a particular emphasis more than other sins ;
that it is a greater crime than murder, and is most grievously punished
both by God and man ;l his tarn en non obstantibus, all this notwithstanding,
he lays down two conclusions, in which he maintains perjuries of all &orts,
id est, both in promissory and assertory oaths, to be no worse than venial :2
1. Every assertory oath, though it be vain and unlawful, and in a sort per
jury, is not a mortal sin, but oftentimes venial. 2. There are many promis
sory perjuries (promissoria perjuria) which are no greater faults than venial,
and reduces these perjuries to four general heads (under which many thou
sands of particular cases may be obtained), and all must pass for venial.
Then, for customariness of such perjuries, how commonly, how often soever
a man is guilty thereof, that makes them not mortal ; he speaks of some
mentioned by Scotus, who thought that a light perjury was no worse than
venial, but if it were customary, it would be mortal ; but he confutes this
opinion by a principle generally received,3 that a multiplication of the same
acts, do not change the nature thereof, that is, ten thousand venial acts do
not make one mortal sin ; and concludes,4 if the perjury be but venial (as it
may be by his determinations now mentioned in many thousand instances),
how habitual and customary soever it be, it is not thereby mortal ; so that
if a man, how talkative soever, should never speak while he lives but with
an oath, or such perjury as he here excuses, yet all the perjuries of a whole
life would not be a mortal sin.
Sect. 3. They determine in their schools,5 that of all sins those are the
greatest and most heinous, that are against the theological virtues and reli
gion. Of those against religion (which are counted sacrilege), there are three
degrees ; and in the highest of all (containing crimes against the deity and being
of God), as the most grievous, they place perjury, blasphemy, and the sins
against the Holy Ghost (and those in the same rank with these), yet for practice
how little they make of perjury we have seen. Blasphemy meets with the
same measures ; they teach it may be but a venial fault in any of those cases
wherein they describe it : whether by denying God's infinite perfections, his
wisdom, goodness, justice, providence, &c. ; or by charging what is reproach
ful to him, as injustice, partiality, impotency, cruelty, ignorance, &c. ; or
by ascribing his incommunicable excellencies to others, as calling a friend
our God ; or attributing the divine perfections to the devil ; or else, by way
of detestation, decrying, renouncing, cursing God, with imprecations against
his blessedness or being ; or else by way of derision, &c. Now it will be but
a venial fault to blaspheme the divine Majesty in such a manner, (1) when it
1 De just- ct jur. 1. viii. q. ii. art. iii. p. 269.
a Non omne juramentum assertorium, licet sit vanum atque illicitum, et subinde
quodammodo perjurium, est peccatum mortale : sed crebro veniale. Vlura sunt pro
missoria perjuria quae non sunt gravioris culpce quam venialis. — Ibid.
3 Cum frequentatio actuum non sit disiincta ab ipsis actibus, non est per se peccatum
ultra numerum multiplicatarum actionum : consuetudo speciem juramenti nee mutat
nee aggravat. — Ibid. p. 270, col. ii.
4 Si perjurium fuerit leve ut veuiale — quantumcunque fiat ex habitu et consuetudine
non efficitur mortale. — Ibid.
Juramentum prolatum sine advertentia formali — non est in se novum et proprium et
speciale mortale peccatum, propter solam pejerandi consuetudinem, etiam non retrac-
tatum. D. Thorn. Bonavent. Duraud. Major, Scotus, Sylvest. — Navar. in Suar. 1. iii.
de jurament. c. vii. n. iii.
5 Vide Suarez, torn. iii. disp. Ixvi. sect. ii.
150 WHAT CEIMES ARE VENIAL [CHAP. VIII.
is out of lightness of mind ;l or (2) when it is sudden from passion ; so
Sylvester2 after Aquinas. And Navarre3 after Angelus adds, that it is not mate
rial though the passion be without just cause, or in gaming, or from drunken
ness, or any unlawful employment, such passion and excess will be so far
from being great sins, that they will lessen the greatest. Or (3) when it is
from wicked custom, with contempt of one's own salvation ;4 when one is so
habituated in the practice of reproaching God, that blasphemies break from
him without observance or consideration. So Cajetan and Sotus, and Navarre
after Sylvester. Thus, by their rules, the more a man sins in the most
horrid instances, the less will his sin be. To blaspheme God customarily,
may be a slight fault, when to do it rarely will be a most deadly crime.
Here is a course described, to make such blaspheming of God, as a soul
that has any sense of his majesty, can neither think nor speak of without
horror, to be familiar and practicable without danger. Let him, then, blas
pheme God at first out of levity or passion, he may do it thus customarily
with safety ; and the oftener he does it, the more he secures himself; for
when he hath so perfected this habit of wickedness by custom, that blasphe
mies will issue from him without his notice or observance, he may, when he
is not heated by passion, reproach God at every word while he lives, and
breathe out his soul with blasphemies when he dies, and yet be saved, for all
this will amount to no more than such faults as never endanger the soul of
a Roman catholic. There needs no more to make mortal sins venial but
to get the perfect habit of them ; that is, if a man be but wicked enough,
there is no great danger.
Sect. 4. For the sanctifying the Lord's day, or any other which they count
holy, all that is necessary is the worship of the mass only, with abstaining
from servile works ; this is enough on any festival for the avoiding of mortal
sin.5 It is their common doctrine, and there is not anything wherein they
more generally agree. So it is to be observed, that the total sum of all the
holiness which is necessary for these catholics, even at those times when it
should appear, if ever, and all which they are obliged to exercise, consists in
their being at mass, and avoiding servile work. What holy attendance at the
mass they count necessary, we saw before ; they may spend the time in sleeping,
or talking, or laughing, or scoffing : only with some little intermissions, that
1 Blasphemia, si ex levitate animi, esset tantum veniale. If a man blaspheme God,
so it be in jest, that makes it so small a matter that it may pass for venial. — Vid.
Bonacin. torn. ii. p. 211.
2 Cum quis subito ex passione in verba contumeliosa prorumperet quorum signifi-
cationem non considerat, et tune est veniale. — Sum. v. Blasphem. n. iv. ; Aquinas, xxii.
q. xiii. a. ii. ; Lopez c. xv. p. 262.
3 Neque quidquam ad rem facit, an subitanea ilia ira ex injusta causa originem
habeat, vel ex ludo, ebrietate, vel aliqua occupatione circa rem illicitam ; secundum
Angelum. Cap. xii. n. Ixxxiv.
* Si blasphemia procedat ex quadam consuetudine depravata, cum contemptu salutis
animse : si inconsideratio sola fuit causa prolationis blasphemies, taliter quod si ad-
verteret non proferret, non erit mortale tune secundum Cajetanum ; ita est, et in hoc
consentit Sotus, Lopez, ibid. Neque satis est ad peccandum mortaliter quod talis in
consideratio, ex depravata quadam consuetudine, cum propriss salutis contemptu, vel
ex culpa lata procedat, juxta Sylvestrum, dummodo ilia inconsideratio prolationis
talis blasphemise causam dederit. — Navar. ibid. ; Cajetan. sum. v. blasphem ; Graff.
1. ii. c. xix. This caution rejected as impertinent. — Suar. 1. iii. de Juram, n. vii.c. vii.
5 Licet cum abstinentia a servilibus, solius missse cultus sufficiat in festo ad evitan-
dum mortale peccatum. — Cajetan. sum. v. fest. p. 316. Kegula generalis est, hoc
prasceptum colendi Deum in die festo, quatenus affirmativum est, non obligare ad ex-
ercendum intra ilium diem alium actum divini cultus, sive internum sive externum,
praeter missam. Assertio est communis. Ratio unica est, quia ecclesia nihil aliud
prascipit. — Suar. 1. ii. de festis, c. xvi. n. i.
CHAP. VIII.] IN THE ROMAN CHURCH. 151
they may stand at the gospel, and kneel at the consecration, and bow at the
elevation ; but therein no inward act being necessary, all the holiness requi
site lies in their legs, which should be ordered as the priest gives the signal ;l
3ret even this they are not obliged to, who neither hear nor see what is
done ; and it is not needful, at the mass, for any of the people so much as
to use their senses. When the mass (which may begin at break of
day, or before) is despatched in such a holy manner, with such attend
ance as would scarce be counted civil, at least sufficient, at a stage-play,
they may spend the rest of the day according to this beginning.2 Those
(says Cajetan) who, after mass, vainly consume the rest of those days in
sports, in jesting, in idle vagaries, in hunting, in seeing shows or plays, and
anything of this nature,3 by such acts, because they are not servile works
(upon which account, they say, that no other acts of wickedness are a pro
faning of these days, or a breach of that precept), they incur no mortal sin.
But then he (who is more precise herein than the generality of their divines)
brings an after reckoning. Yet, says he, hereby, because they neglect that
divine worship for which these days were instituted, they sin greatly. 4 How can
that be, since he said immediately before, that they sin not mortally ? Why,
there is a latitude in their venial faults, some are great and some less ; and so
with him, to neglect all worship but the mass is a great sin of the little size.
He gives the reason, because hereby they give not to God the things that are
God's, and as much as in them lies make the festivals of Christians ridi
culous, according to that Lam. i. 7. So that, by him, those who, after
morning service, spend this day in such pastimes, they rob God of his due,
and they render Christians, in their pretences to the sanctifying of the Lord's
day or others, ridiculous to the world ; and yet this is but a venial sin ; or
at worst, but a great little fault, not so great as any man need fear ; no, not
he who is most afraid of damnation. Navarre adds another reason why it
should be a sin, though but a venial, to consume these days but in recrea
tions ; because in such employments many mortal sins occur, according to
Antoninus, who says, The blindness of Christians is to be lamented with
the tears of all men, who more grievously offend God, on the days appointed
for his worship, than the whole week besides.5 Notwithstanding this is
their way of sanctifying the Lord's day, and all other times for devotion
of their own ; with profane and irreligious divertisements, such as render their
pretences to religion ridiculous (as the cardinal notes), accompanied with
such debaucheries, as make their holy days the profanest of all others. It
is but a venial fault at most (for many count it not so much), to consume
1 Vide Bellarm. de miss. 1. c. p. 837.
2 Secundum Paludanum semper licet missam facere, ita ut finis missae incidat in
initium aurorze. — Vid. infra.
3 Qui festos dies post missam vane consumunt ludendo, jocando, otioseque vagando,
aut venando, spcctaculis intendendo, et hujusmodi, licet ex ipsis operibus, utpote non
servilibus, mortale non incurrant, Sum. v. fest. de actibus corporalibus musicse — ut
agitationibus corporum, quse in saltationibus, choreis et tripudiis fiunt. Vid. Angel.
Sylvest. liosall. Abulens. Suarez, 1. ii. de fest. c. xxvii. n. iv. Aliqui addunt, si totus
dies festus, etiam audita missa, in his actibus consumatur, graviter peccare, quia festa
Christiana ridiculo exponuntur — non intelligunt autem esse mortale, sed veniale, ut
disserte declarant — non refert quod intentio est vana, vel turpis, vel principalis. — Ibid.
4 Ex omissione tamen divini cultus ad quern festa instituta sunt graviter peccant :
quia non reddunt quse sunt Dei Deo ; et quia quantum in se est, ridiculo exponunt
Christiana festa: juxta illud, Viderunt earn hostes, et deriscrunt sabbata ejus. — Ibid-
Armill. v. fest. n. xxiii.
5 Quia in hujusmodi occupationibus, multa occurrunt peccata mortalia, secundum
S. Antoninum; ubi ait omnium lachrymis deflendam esse Christianorum csecitatem,
qui gravius Deum off'endunt diebus festis ejusdem divino cultui dedicatis, quam tota
hebdomada ad vitam parandam instituta. Cap. xiii. n. xv.
152 WHAT CRIMES ARE VENIAL [CHAP. VIII.
the whole day herein without any other religious act, or exercise of any sort
whatever. They need hear no sermons, nor attend their vespers, nor use
any prayers, public or private, nor read the Scriptures, nor sing the praises
of God, nor meditate on him ; nor have any one act of love, or contrition, nor
any other act of inward worship at all, nor of outward either, but only part of
the mass.1 This will serve for all, so highly divine and religious a service it
is ; though they declare themselves not obliged therein, either to mind God
or divine things. Yea, though they hear mass (when nothing else is need
ful for the sanctifying of the day) out of contempt for the day ; yet the pre
cept is satisfied. But if they be not at mass on those days (though presence at
mass may make all other holy duties unnecessary in other cases, yet) should
they not make up that defect with some other prayers or religious exercise,
lest God should have no service at all, nor show of it, in public or private,
on those days which alone are set apart for that purpose ? No ; if they ne
glect mass, either upon reasonable or damnable occasions (to wit, if they
spend the time when they should be at it, in any other wickedness), yet
are they not obliged to prayer, or any other act of worship, on those days
afterwards.2 This is the doctrine, not only of their famous Navarre, but
of Pope Adrian, and their St Antoninus, with others. Yea, after all other
holy exercises are cashiered as needless on any of their holy times, the mass
itself may be dismissed too for company. And because all their religion ne
cessary for the people consists in this, at all times, when anything religious
is by their doctrine needful for them, it will not be amiss to observe how
easily they may be excused from this. Thereby we may discern of what
moment it is in their account to have nothing at all of religion amongst
them. Cardinal Cajetan will satisfy us herein : he determines that it is no
mortal sin to neglect the mass on a reasonable occasion, though it be but
such an occasion as is not urgent.3 Yea, he says, it is but a venial fault to
omit it, upon no sufficient reason, and universally it is no great fault to
neglect it, if a man thinks really he may be excused from hearing it, or if,
besides his intention, out of some negligence it be omitted.4 Yea, they may
be excused by custom ; for so, he says, maids are excused from hearing mass
till they be married (and their mothers, too, who are obliged to stay at home
with them), because so is the custom.6 If so were the custom, it seems, all
the rest might be excused. So many ways, at least, may these catholics be
1 Vid. supra cap. i. et Suarez. 1. ii. do fest. c. xvi. et Victorell. infra.
Qui audit missam in contemptum diei festi — satisfacit prsecepto. — Bonacin. torn. ii.
disp. i. q. i. punct. ix. n. i.
2 Qui absque excusatione, ut peccando mortaliter, omisit sacrum, non tenetur eodem
die aliis actibus colere et orare Deum; ergo multo minus tenebitur qui excnsatur : est
ergo optimum consilium, nullum lamen est latum ea dereprseceptum, et latius decent,
Navar. cum Antonino, Adriano, et aliis. — Suarez. torn. disp. Ixxxviii. sect. vi. p. ult.
3 Quia sola missa communiter est in prsecepto, ideo sine rationabili causa, omittere
missam in festo, peccatum mortale reputatur. Et hie esto prudens, admittendo pro ra
tionabili causa omne motivum rationi humanse consentaneum, etiamsi non fuerit ur-
gens. — Ibid. p. 304, Angelus v. Feria, n. xlii. ; Citans Richardum, quodl. i. q. xix.
Negat omissionem missse in die festo esse peccatum mortale, nisi ex contemptuformali
vel virtuali fiat, quod etiam affirmavit Sum. Rosellse. v. miss, et Turrecremata, Suar.
ibid, sect. i. initio. Sequitur posse pontificem in hoc prsecepto (de missa audienda)
dispensare, cum ecclesiasticum sit. Only to dispense with one, that he should not all
his life hear mass, when no reasonable occasion hinders him, is not expedient — Idem,
ibid, in fine, vid. Bonacin. infra.
4 Quamvis si minus sufficiens sit ratio, peccetur venialiter. Et universaliter sic est,
quando quis bona fide putat se excusari ab auditione missse, et ideo omittit ilhvm. — •
Cajetan. ibid. Et simile est, si piaster intentionem ex aliqua negligentia missa omitti-
tur. — Ibid.
5 Hinc enim cxcusantur puellse. non cuntcs ad missam, quia sic est consuetum —
Ibid. p. 305.
CHAP. VIII.] IN THE ROMAN CHURCH. 153
excused from all their religion ; by custom, or necessity, or opinion, or (which
alone may suffice) by an insufficient reason ; it will be but a venial fault at
most, together with all religious exercises, to omit the mass too ; and that
at those times when alone (if ever) they are obliged to them. Such being
their doctrine, we need not wonder if religion be starved to death among
them ; the life of it cannot be sustained (no more than God can be honoured
by mankind) without some acts of worship and religious exercises in ordinary
practice. Their teachers assure them that they are not ordinarily obliged to
any of these on common days ; and to none of them all, but the mass, on their
days of worship ; nor to any religious attendance on God or their souls, in
that ; nor to any attendance on it at all, but what they may decline, without
mortal sin. If the life of religion be preserved amongst any, without its
necessary supports and proper nourishment, it must be by a miracle ; but
they seem so far from regarding the life or the power of it (on which the
honour of God and the salvation of souls depends), that they are not con
cerned for the carcase of it, in exterior acts ; no, not that of the mass
(when they have reduced all to that), further than the fear of a venial sin
will oblige, ten millions of which cannot, as they teach, damn a man. As
for servile works, abstaining from which they make the negative part of this
precept, the avoiding of these is but that we may with more leisure attend
on divine worship ; it cannot be expected they will much insist on the means,
when they have so overturned the end. In short, they determine that they
who do any servile or forbidden works on the Lord's day, if they do it not
with a design to profane it, offend but venially.1 Thus, if they never all
their life perform one religious act which God has commanded, on his own
day or others, they scarce sin venially ; or, if they neglect that, which them
selves have made the religious duty of these days, they may do it without
greater fault or danger. And for the negative part, if they consume these
days in servile works (without an intention needlessly perverse), or, which
is worse, in profane divertisements ; yea, or in acting the most enormous
wickedness (as we shall see in its place) ; yet by their doctrine they do no
thing against this precept, or nothing which any of them need regard. Thus
their doctrine of venial sins is improved to possess them with a conceit, that
they may make what breaches they will upon the commandments of God,
without doing anything at all (or anything dangerously) against them, and
so to render all sorts of ungodliness practicable with safety. We have seen
it in instances against precepts of the first table ; let us see if those who
make so bold with God, in the duties which more immediately concern him
self, will be more tender as to those which respect man.
Sect. 5. The duties which children owe their parents (to instance, for brief-
•ness, only in those which the Lord hath made the exemplar of the other,
and by which we may pass a judgment on the rest), they reduce to these
three : reverence, love, and obedience. In reference to the first, they con
clude that those who have no more respect for their parents, than to count
it a disgrace and a shame to be their children, if it be for the inconve
niences of a sinister opinion, or such like cause, sin not mortally ; and the
fault may be less still, if the parents consent to it expressly, or tacitly, to
avoid some inconvenience.2 It seems the command calls for no such reve-
1 Sive id quod committitur, sit opus servile, sive ab ecclesia prohibitum, si vero nee
intentio fuit violandi festum — non ineurritur peccatum mortale — Cajetan. ibid. p. 310.
3 Films qui — sibi dedecori et contumelies futurum esse existimaret se pro filio illorum
haberi — si absque contemptu id facit, ad vitandum aliquod incommodum sinistraj
opinionis, vel ob aliam hujusmodi causara, non peccaret mortaliter, maxime si parentes
tacite vul expresse in eo consentirent. — Navar, c. xiv. n. xii. ; Graff. 1. ii. c. li. n. xii. ;
Lopez, c. liv. p. 279.
154 WHAT CRIMES ARE VENIAL [CHAP. VIII.
rence from children ; but they may be ashamed of their parents if they be
poor and low in the world. Children may curse their parents, if they do it
but with their lips, and this whether they be alive or dead, the offence is
but venial.1 And, indeed, they allow parents to give their children occasion
enough to curse them, when they will not have them obliged, under mortal
sin, to teach them any more than the sign of the cross, the small creed, and
paternoster ;2 nor teach them these in a language they understand.3 How
ever, parents may come even with their children, and if they love and re
verence their father and mother, so much as to curse them, their parents
may curse them again, upon as easy terms, only they should not desire mis
chief to them in their hearts, though their words express that desire.4 When
parents curse their children, having no inward desire of their mischief, it is
never a mortal sin, says Soto5 (and it may seem strange, considering the
account of it immediately added) : Although it be indeed a wicked custom,
and not at all for correction ; besides, that the heat of cursing often raises
anger into hatred, and so alters the mind, that they often desire that all the
mischief imprecated may befall them ; besides, the appellation of the devil
can scarce be excused from a mortal evil, for it is a kind of blasphemy and
scandal to wish eternal death to any. Yet all this, it seems, may be excused
from deadly sin, though not very easily.
For love, they may rejoice at the death of their father, because of some
outward advantage they gain thereby ;6 they may accuse their parents of
heresy, though the effect of that will be a cruel death to those who gave them
life.7 As to obedience ; in things that pertain not to paternal government, it
is no mortal sin to disobey them.8 In any things whatsoever it is but a venial
fault to disobey them, out of negligence or sensualness ;9 and so there is room
enough for a continued disobedience while they live. In matters of great
importance, where, if ever, disobedience would be mortal, they exempt it from
such guilt. They may enter into a monastery before they are at age, though
their parents charge them not to do it;10 they may dispose of themselves in
marriage without their parents' consent, because, according to Aquinas, in
the choice of their condition they are not subject to their parents, and their
parents' concurrence herein is for decency, not out of necessity.11 Not only in
I Filius qui ex animo maledicit, sive vivis, sive jam ssecnlo defunctis, si tamen ore
tenus tantum maledicit, non amplius quam venialiter offcndit. — Navar, ibid.
z Sylvest. Sum. v. scientia ; Graff, i. ii. c. Iviii. n. xiv. Ea quse parentes tenentur
f.icere sub peccato mortali, ut filii addiscant, est signum crucis, et Credo parvurn, et
Paternoster.
3 Navar, cap. xi. n. xxii.
4 Idem. cap. xxiii. n. cxvii.
5 Cum parentes filiis maledicunt, nullum intus babentes mali desiderium, nunquam
est peccatum mortale: quamris consuetude profecto pessima est. — De Just, et Jur. 1.
v. q. xii. art. i. ; Graff. 1. ii. e. Iviii. n. xx.
6 Navar, c. xv. n. x.
"> Si filius scit patrem esse hseretieum. et non solum sibi ipsi, sed et aliis prava sua
doctrina nocere potest, debet eum accusare. Alexand. Alensis. secundum eum Graff.
1. ii. cap. Iv. n. viii., quamvis tenetur filius ad denuntiandam lueresim patris, et ad
testificandnm de ilia — Nav. c. xxv. n. 1.
8 Idem. ibid. c. xiv. n. xii.
9 Circa rem familiarem — in necessariis ad salutem, sicut sunt spectantia ad bonos
mores — est veniale non obedire ex negligentia vel sensualitate Sylvest. Sum. v. h'lius
n. xxv.
10 Quaeritur, utrum Sntrare possint pueri vel puellse in anno pubertatis ? Et dico quod
sic, etiam parentibus prohibentibus. — Sylv. v. relig. i. n. xii.
II Utrum filias potest nubere sine licentia patris? Resp. quod sic, tarn masculus
quam fcernina: quamvis non expediat. — Angel, sum. v. filius n. xxiv.
In electione status filius vel filia, noil snbjicitur parentibns, secundum S. Thorn, xxii.
a. civ. art. v. In Tabienna. v. filius n. xiv.; vid. Aquin. iii. q. xiv. art. v. addit.
CHAP. VIII.] IN THE KOMAN CHURCH. 155
things of great consequence as to this life, but in matters necessary to their
salvation, it is but a venial fault if they disobey them ; so it be not out of
contempt, that is, out of obstinacy and pertinaciousness. Thus Sylvester
and others.1 De Graffiis is more particular herein : a son should not be dis
obedient to his father in things which belong to the family, and his salvation,
as in avoiding pernicious company, and unlawful games, and whores ; ho
should not disobey him herein out of contempt, by which (says he) I under
stand obstinacy and pertinaciousness, so that not to be obedient (herein) out
of inconsiderateness, or negligence, or sensuality, would be venial. 2 They
encourage a maid not only to dispose of herself in marriage without consent
of parents, but also to give up herself to uncleanness. If she willingly be
deflowered, they conclude it is no injury to her nor to her future husband, nor
to her parents. Their reason is, because she has the disposing of her own
body, and so may use it freely, for the satisfying of lust, though not lawfully ;3
yet lawfully too so far that they will have this lewdness to be no wrong at all
to the parties most concerned, herself or others. If she be unchaste herein,
yet not unrighteous, she owes not so much obedience to her parents as to
keep herself honest ; nor have they authority to oblige her not to be sa whore,
no more than not to be a nun. By this we may take an estimate of the
honour which other superiors must expect, by their rules of morality. I
must not descend to other particulars, fearing tediousness.
Sect. 6. They hold that he breaks not the sixth (in their account the fifth)
commandment, who desires, or procures, or does any mischief to another's
soul.4 It seems it is no murder to kill the soul. It is a rule with them, that
sins in heart, word, and deed are of the same kind.5 So they yield to Christ
in this, that anger and hatred may be a kind of murder ; yet they think fit
to exempt these, for the most part, from mortal guilt. When there has been
such hatred and enmity betwixt two, as neither of them will be induced to
speak to the other, yet both are to be absolved (says de Graffiis) when there
is such indignation that will admit of no affability or converse.8 It is a fault,
says Cajetan, for the inordinancy of the passion, yet commonly venial.7 They
would reconcile us to anger when both the measure and the effects of it seem
intolerable, when it is so extravagant as that it both burns excessively within,
and flames out no less in external significations of its excess, yet such an
excess is a small fault.8 It will be as harmless, though it be revengeful too,
Aquinas. Puella sicut potcst monasterium ingredi absque parentum consensu, cum tit
persona libera, sic et nubere, vid Gratian. Petr. Lombard, et alios in Espencseo de
Clandest. matrim, c. ix. et x.
1 Sum. v. filius n. xxv.
2 Inobedientise crimen filius incurrit in iis quae pertinent ad res familiares, et ad
salutem animse, ut fugere noxia sodalium contubernia, ludos prohibitos, et meretrices,
modo non obediat ex contemptu. Per contemptum hie intelligo, obstinationem et per-
tinaciam animi ; unde non obedire ex inadvertentia, aut negligentia, vel sensualitate,
esset veniale. — Sylv. v. h'l. q. xxii. ; Nav. c. xiv. n. xii.; Graft. 1. ii. c. Iv. n. xv.
3 Pet. a S. Joseph, de vi. prsecepto art, i. (et alii). Cum ilia habeat dominium in
suum corpus, non parentes, vel futurus sponsus ; ideoque ilia possit libere, licet non
licite, eo uti ad explendam libidinem.
4 Non autem (infringit illud) qui vult, procurat aut operatur detrimentum anima>
ut ipsummct concilium sensit. — Nav. c. xv. n. i.
5 Aquinas, i. 2, q. Ixxii. art. vii.
6 Graff. 1. ii. cap. Ixxi. n. vi.
7 Peccatum est propter inordinatam passionem : et communiter venialc.^Suwi. v.
indignatio.
8 Quando est inordinata quantum ad modum irascendi, non habet ex suo genere,
rntionem peccati mortalis. — Sylvest. v. ira. n. iv. Potest a recta ratione ita discordaro
quantum ad modum irascendi puta, quia nimis ardenter intus quis irascitur, aut
secundum exteriores inotus nimis excandescit. Et sic si excessivus modus sit nudus,
peccatum c»t veniale. — Cajetan, Sum. v. ira.
156 WHAT CEIMES ABE VENIAL [CHAP. VIII.
if it seek not a great revenge ; yea, a man as innocently seeks and takes the
greatest revenge, if he do it inconsiderately.1 This they deny not when they
tell us withal that the passion may be but venial when it makes a person in
considerate ; so that a man may destroy all that he is angry at if his passion
be but quick, and great enough. To desire that he whom we count our
enemy were killed, or to rejoice that he is murdered, if it be for some good
that ensues upon it, is no crime.2 No more it seems than it is for the can
nibals to delight to have others killed ; it is for the good they reap thereby,
they have the advantage to feed on them. They will scarce be able to per
suade one that it is unlawful to act what he may lawfully desire ; yet they
count it no sin to desire the death not only of those that are mischievous,
and do or may do them hurt, but of such as are innocent ; nor only of
strangers, or of such they count enemies, but even of their nearest relations.
A woman may desire the death of her daughters because they are unhand
some or poor, so that she cannot marry them according to her mind ; and
the reason (which must clear this from guilt) is, because this is not a hatred
of enmity to their persons, but only a hatred of abomination as to their
unhandsomeness and poverty. Thus she may hate her own children to any
degree of abhorrence, so far as to will them the grandest evil in this world,
death itself, because they are not rich ; or because they are not comely ; she
may kill them, so far as her mind and heart can do it, upon this account,
and sacrifice them inwardly to her covetousness, or ambition, or curiosity,
and this very innocently. An affecting to kill one's enemy without consent
is but a venial fault with Cajetan.3 If he actually kill him, so it be done
indeliberately, he does no great harm. The rule received by them without
exception will warrant it, surprise and inconsiderateness excuses from mortal
sin.4 Thus, if a man kills any he meets with, without any deliberation at
all, through natural hastiness, drink, or passion, it is no mortal sin ; yea, it
may be done as easily, with some deliberation, if that be not full and per
fect ; and there are so many things which they tell us of to hinder it from
being full, that killing of others may be a common practice, with little or no
fault. But when it is more voluntary, there are more cases, wherein they
make murder no sin at all, than so much as a venial fault, of which in its
proper place.
Sect. 7. Proceed we to the next command. Some of their doctors have
determined that fornication is not intrinsecally evil, nor forbidden because it
is evil, but only evil because it is forbidden. So Martinus a Magistris, and
after him Durandus, held that fornication is not condemned by the law of
nature as a sin deserving eternal death, but is only prohibited by a positive
law,5 Deut. xxiii., Eph. v., and so it will be no worse, nor deserve any more
than a venial fault, since a positive law neither adds to the penalty nor
makes it a greater evil, but only declares the native evil of it more expressly.
Not only fornication, but also adultery, even in the clergy, has passed
amongst them as a lesser sin, and is so expressed in the pontifical law. For
1 Posset est veniale, propter imperfectionem actus, quia scil. praevenit deliberationem ;
vel est de aliquo modico, ex S. Thorn. — Sylv. v. ira n. iv.
2 Licet mihi optare, ad bonum, mortem alicujus. Idem v. maledicit ; Mortem alicui
optare possumus, licet nobis constet viam perditionis ingressum ire. Soto, de Just,
et Jur. 1. v. q. xii. art. i. ; Navar, c. xxi. n. xxv. ; Lopez, cap. Ixiv. p. 321, 322. (Bon-
acin. t. ii. de leg. disp. iii. q. iv. p. ult. n. vii.)
8 Affectus ad occidendum inimicum absque consensu rationis, Sum. v. Votum.
4 Inferre notabile damnum in proximi personam — subreptio et inconsideratio ejus
quod aggrediebatur ipsum excusare possit a mortali. — Navar. c. xv. n. viii.
8 Affirmat Martinus — quod fornicatio non est sua natura mala, et ideo prohibita,
imo vero ob id tantum est mala, quia prohibita, nempe lege veteri — et eidem applaudit
Durandus, iv. dist. xxxiii. q. 2. — Soto de Just, et Jur. 1. v. q. iii. art. iii.
CHAP. VIII.] IN THE ROMAN CHURCH. 157
some crimes clergymen were to be deposed, for others the bishop might dis
pense with them, to wit, when they were lesser faults. Amongst these lesser,
Pope Alexander III. reckons adulteries ; but for adulteries, says he, and
other lesser crimes, the bishop, after they have done penance, may dispense
with the clergy.1 They teach that for a whore, though she be a married
woman, or a nun, to seek or receive a reward for prostituting herself, is but
a venial fault, if any, only they differ how she should have it. Some say as
a gift or gratuity,2 but others as a hire, legally due in justice ;s by which it
is evident that either they must think such uncleanness not to be intrinse-
cally evil, or else that it is as warrantable to seek and receive rewards for
other such acts of wickedness (as for slandering, robbing, assassinating men,
or firing houses, &c.). The use of matrimony before the marriage be
solemnised, if it be without contempt, is no mortal sin, says Cajetan,4 be
cause neither the violation of rules nor of custom, through the weakness of
passion, can be mortal. Others concur with him herein. Nor do Antoninus
and John Tabienna much mend the matter, who will have the first act to be
a sin, but none of the rest after. He or she who first contracts marriage
with one privately, and after with another publicly, sins not mortally, if they
lie with the former without scandal, but is bound to live with the latter, the
church commanding it, if there be no danger of coming together.6 As though
they could cohabit together as man and wife without such danger ! This is in
effect to determine they may lie with both, and they that have a mind to it
may have warranty from the master of sentences6 for the latter, and from the
master of the sacred palaces,7 and others, for the former. A woman whose
chastity is attempted with some force,8 though she cry not out, though she call
not for help when it may be had, though she make no resistance at all with
any part of her, though she do not so much as any way move to hinder it,
3*ea, though she take natural pleasure in the act, yet if her will do not delibe
rately consent (though they say in any court she could not in such circum
stances but be presumed to consent), she sins not mortally ; thus Soto with
others. They confess that a woman can scarce ever do this and be honest,
and yet give this encouragement to all to do it.9 Here is a way to have all
women corrupted that are but attempted with eagerness, if the rules of those
who have the guidance of their practice and consciences be but complied
1 Decretal 1. ii. tit. i. c. iv. de adulteriis vero et aliis criminibus, quse sunt minora,
potest episcopus post peractum psenitentiam cum clericis dispensare. Alexander III.
Salenlitano Archiepiscopo respondens de adulteriis ut aliis criminibus minoribus,
episcopo cum clericis psenitentibus dispensandi jus fecit. — Espencceus, de digam. 1. ii.
c. vii. p. 714.
2 Medina, Navar. c. xvii. n. xxxix.
3 Cajetan Soto de Just. 1. iv. q. vii. a. i. Graff. 1. ii. c. cxxiii. n.ii.
4 Si tameR desit contemptus, non est peccatum mortale consummare matrimonium
ante benedictionem : quia nee statuti nee consuetudinis violatio ex intirmitate passi-
onum, infert peccatum mortale. — Cajet. Sum.v. Matrimon. Angelas, v. debitum. Sylvest.
(after Aquinas and others) v. debet, sect. xi.
Navar. cap. xvi. n. xxxviii. pro Cajetano videtur textus Cone. Trident.
5 Non tamen peccaret qui absque scandalo earn (rem) haberet (cum priori), tenetur
autem posteriori convivere, ecclesia id jubente, si absque periculo habendi rein cum ea
vel eo, id facere potest. — Idem, ibid. n. xxxix.
6 In iv. dist. n. xxviii. 7 Sum. v. debitum. n. xiv.
8 Neque clamore se defendere — suis propriis membris se defendere sed immota
mancns nihil agat — etiarnsi de actu ipso delectationem aliquam percipiat, modo neque
in ipsum actum, neque delectationem voluntate deliberata consentiret. Nam talis
delectatio non esset voluntaria sed naturalis — quamvis quoad forum exterius pre-
sumeretur consensisse. Soto. de Just, et Jur. lib. v. q. i. art. v. p. 141 ; Navar. cap.
xvi. n. i. : Graff. 1. ii. c. Ixxvii. n. x.; Vega in Jo. Sane. disp. x. n. xvii.
9 Credo paucas honestas repertum iri, quse aliquo modo non resistant, saltern sine
clamore, &c. — Ibid.
158 WHAT CRIMES ABE VENIAL [CHAP. VIII.
with. Impetuous lust may make the essay upon any without fear of so much
as a check or any resistance, and those who are engaged by the laws of
nature, God, and man, to make opposition, may innocently give place to it
without struggling ; yea, they may be chaste enough though they yield to
such lust with pleasure, so it be no more than sensual, and these delights be
not jumbled together in practice, which in the doctrine of their teachers is
sufficiently distinguished and parted for them. They bid fair also to make
that uncleanness to which persons are drawn by the power of courtship and
insinuation pass as innocent ; for they say that is no sin which is involun
tary, and that is not voluntary to which we are necessitated ; and Cajetan1
tells us (in a case much akin to this) that our passions, excited by exterior
persuasion, do, as it were, offer us violence ; after he had informed us that
what whores extort by flatteries more than their hire is an involuntary gift,
the mind being this way necessitated; and sure flatteries in reference to the
act, as well as the reward, may as much necessitate, and make the one as
involuntary as the other ; further, if man or woman need neither force nor
importunity, but be ready to commit uncleanness without more ado, one
may without sin invite them to it. Self-pollution is no mortal sin in any
that desire it may befall them in their sleep for the ease of nature ;2 nor is it
a sin to be pleased with it when it is past for a good end,3 and so Aquinas,
Paludanus, and the common doctr*ie ; nor to be pleased with it as future,
if the pleasure do not cause it, nor to be pleased with it when it befalls
them awake,* if the pleasure be but sensual, and not rational. Under the
favour of this distinction they may act uncleanness, either natural or against
nature, and that with delight too ; for though the lower faculties take plea
sure therein, yet if the superior either check it, or run not into a full com
pliance therewith, they are safe. They encourage them to venture" upon,
and continue in, such occasions of uncleanness, as those who think it need
ful to avoid the acts cannot but judge necessary to be abandoned. They
that eat hot meats, such as provoke and cause uncleanness, or otherwise eat
excessively, if they do it not with such an intention, but to satisfy their
gluttony, or for other cause, yea, though they doubt uncleanness will be
the issue of it, offend but venially.5 Carnal touches,6 used for sensual plea
sure, without designing the act of uncleanness or the delight of it (though it
be confessed that of all other occasions this leads most directly and most
1 Passiones nostrse ab extrinseco suasore illatse quasi vim faciunt — meretricum blandoa
valde extortiones supra debitam mercedem — omnis similis actio causans involuntariam
dationem rei suse quia non minus necessitatur ex hujusmodi humanus animus, &c. —
Sum. v. restitut. p. 509.
Ex sententia Cajetani (et Navarri) sequitur licitum esse invitare ad fornicationem.
enm qui paratus est alios fornicari ; in Vasq. opusc. moral, dub. iii. p. 24.
2 Antoninus, Sylvester, Cajetan. in Navar. in Lopez, c. Ixxiv. p. 252, tenent quod
ita licet cupere et ita complacere.- — Vid. Navar. cap. :tvi. n. vii.
3 Ibid. S. Thomas, Paludanus ut communes assevunt non esse peccatum complacere
sibi de prseterita pollutione ob sanctum finem. Vid. Sylvest. v. pollutio ; Post-placentia
non faciat prEeteritam pollutionem esse peccatum.
4 Non est autem peccatum saltern mortale, pollutio ilia, quse incipit cvenire alicui,
dum dormit, et finitur postquam est experrectus, si voluntas superior, sive rationalis
deliberata, in illam non consentiat, quamvis sensualitas ea delectetur, &c. — Navar, ibid,
n. viii. et Cardin. Turrecremata.
5 Non esee peccatum mortale, comedere nimis, aut calida edulia, ob quod pollutio
evenit, dummodo non comedat ea eo fine, scd solum ut sure gulso satisfaciat. — Navar.
c. xvi. n. viii. Si non intenditur, sed quid tale fiat propter gulositatem aut aliam
causam, cum dubio tamen secuturse pollutions, esset veniale. Sylv. v. Pollut. Lopez,
cap. Ixxiv. p. 354.
6 Martinus de Magistris, Gabriel, Javellus, Navar, Soto, Nider, Antoninus, et alii in
Sanch, 1. ix. de matr. disp. xlvi. D. vi. et Bonacin. torn. i. p 318.
CHAP. Yin.] IN THE ROMAN CHURCH. 159
dangerously to the consummation of the act), yet are they but venial faults
with many of their writers. To go to the place or company where is danger
of sinning mortally, by reason of the sights, persuasions, opportunities, or
anything of this nature, though it be done without any cogent necessity, is
not a mortal sin with them ; and the reason is, because it rests in the man's
free will not to sin mortally, though such occasions of sinning be offered.1
Filthy discourse, when it is out of lightness and curiosity, without any other
ill design, or when it is merely for the pleasure taken in the obscene talk,
without any further intention, is no worse than a venial fault.2 The filthi-
ness which the apostle forbids, Eph. v. 4, Bellarmine,3 understanding
thereby filthy words, will have it be but a venial ; and the same he deter
mines not only of filthy talking, but scurrility ; and Cardinal Cajetan4 be
fore him, says, in its own nature it is not a mortal sin, though he describes
it to be shameless mirth ; and Alensis5 refers it to lascivious affection ; and
in Angelus5, it is a provoking others to laughter either by idle or obscene
words. A woman sins not mortally, who, being moved with the affection of
a little vain-glory, without any other deadly intention, does paint or adorn
herself, although she believe that some who see her in such a dress will be
inflamed with mortal lust, when it is certain also, that without any disparage
ment or inconvenience, she might abstain from such a garb ; yea, though she
so trick up herself, that some may be induced to love her honestly but car
nally, or with a dishonest affection either, only not beyond the bounds of
venial uncleanness.7 This being their doctrine, no wonder if Christian purity
be abandoned in their practice. Navarre8 tells us there is such a deluge of
unbridled luxury amongst them who are so near a kin, that he dares not
express it ; and amongst the married and unmarried, amongst virgins conse
crated and unconsecrated, that divine and immense goodness may send upon
them a horrible deluge of all calamities, not only corporal, but spiritual.
And because it is not lawful for one to take the profession of a nun if she
have committed uncleanness before, he says that there are few grown up
that without caution can be lawfully consecrated for virgins.9
1 Ire ad locum sive ad societatem, ubi est periculum peccandi mortaliter, propter
aspectum, persuasiones, commoditates, aut aliquid hujusmodi, non est ex suo genere
peccatum mortale, licet sine urgente necessitate fiat, ad peccatum incautelse spectet.
Hsec est Cajetani, et probatur, quia in suae libertatis arbitrio restat non peccare mor-
taliter, etiam pssesentibus talibus occasionibus. — Lopez, cap. xx. p. 112.
2 Antoninus de Graff. Cajetan. et alii in Sanch. ibid. n. xxxix. Cajetan. Navar.
Graff. Rebellus (in) Bonacin. torn. i. p. 318, n. xviii-
3 De Amiss. Grat. 1. i. cap. ix. p. 78. Docere volebat tria posteriora (turpia
verba, stultiloquia et scurrilitatem) debere quidem esse aliena ab ore sanctificato
fidelium, non tamen ex genere suo talia esse, quie excludant ab ha&reditate Christi
et Dei.
4 Scurrilitas qua homo ad risum provocat inverecunde — non est mortalis ex suo
genere. — Sum. v. Scurril.
5 Secundum Halensem refertur ad lasciviam affectionis. — Angelus. Sum. v. Scurril.
6 Non peccat mortaliter ab hoc solum mulier, quae vanze glorias et venialis desiderio
tacta, absque alio fine mortali se fucat et ornat, licet credat aliquos, qui ipsam sic
fucatam et ornatam videbunt, in ejus concupiscentiam mortalem exarsuros. Attamen
certum est, earn absque incommodo verecundise, et dedecore suo, posse ab hujusmodi
ornatu temperare. — Navar. cap. xiv. n. xxvii.
7 Non autem (peccat mortaliter) si facit illud, ut ametur honeste, licet carnaliter —
imo neque si id facit quo ametur inhoneste, sed non mortaliter, ad luxuriam videlicet
tantum venialem.— Idem c. xvi. n. xiv.
8 Cap. xvi. n. iii. — Diluvium tarn effrenatae luxurioe, etiam inter cognatos adeo pro-
pinquos et affines, ut non audeamus exprimeie, et inter conjugatas et vi.gines tarn
sarratas quam non sacratas, &c.
9 Ob quod forsitan paucre grandiorum sine cautela licite consecrari possunt — Ibid.
VOL. III. A a
160 WHAT CRIMES ARE VENIAL [CHAP. VIII.
Sect. 8. For theft, they teach that to steal anything of small value is but
a venial fault ; for this is the rule they universally proceed by, the smallness"
of a thing in all causes excuses from mortal sin j1 and thus far all are en
couraged to steal, not only strangers, but children from their fathers, and
wives from their husbands, and servants from their masters.2
1. A servant may be excused from mortal guilt if he steal from his
master by little and little, though in time it come to a considerable sum,
provided he convert it to his own use. He should not, it seems, steal for
others too, unless he do it out of charity.3
2. A son may steal more from his father than strangers or servants may
do ; he must be regulated herein by his father's estate. This love and in
dulgence to him, the greater that it is, the more he may steal from him.
They excuse him if he steal from his father the sum of three crowns ; they
say not that it may not be a greater, but only that it should not be a far
greater sum.*
8. Accordingly, he may spend what he gets from his father in gaming,
or in recreations, not only such as are honest, but also luxurious, without
any more guilt.5
4. If his father allow him not what others of his condition do, he may
filch from him privily what a prudent confessor thinks fit. Thus men's
estates will be at the confessor's discretion, and as much may be stolen from
them as their priests .please.4
5. Or if he do business for his father, his expenses deducted, he may keep
to himself as much as a stranger would have for such service.7
Now, that we may know when theft will be a mortal crime, it must be
known of what value the thing stolen must be to make it so ; and this not
being determined by any law natural, divine, or human, they agree, that
this must be determined by the judgment of a good man ;8 and who
better than the Casuists, since they ought, and are presumed to be,
both knowing and conscientious ? Let but them conclude (and they
have done worse in many cases) that things of great worth are not of
value sufficient to make the stealing thereof to be a mortal sin, and then
theft, neither little nor great, will be criminal. Thus this command of God
(as the rest are) will be made of none effect by this distinction. An engine
which (as they work it) serves to destroy both law and gospel, and to sink
Christianity, in morals, many degrees below heathenism. Let us see what
progress they have made herein, and whether they have not done it in effect
already. They teach that to steal anything, though in itself small, yet of
great value in the account of the owner, and of much consequence to him ;
so that the damage he suffers by it, and the trouble it gives him, is really
great, yet if the thief did not, or could not know it, it is but venial.9 Yet
1 Aquinas i. ii. q. Ixxxviii. art. v. et vi. et xxii. q. iii. art. v. et q. lix- art. iv. v. An
toninus, ii. per tit. iv. c. v. sect. vii. et viii. Adrian, quodlib. viii. in Navar. c. xvii.
n. ii.
2 Cajetan Sum. v. furtum. Adrian in iv. de restit. Navar. c. xvii. n. cxxxviii. Sylvest.
Sum. v. furtum. n. xvi. Graff. 1. ii. cap. xcii. n. xxv.
3 Bonacin. de restit. disp. ii. q. x. punct. ult. n. ii.
Pet. Navar. et Bonacin. ibid, punct. i. n. v. longe majorcm summam.
5 Lopez. Navar. et alii in Bonaciu. ibid. n. vi. in ludos — recreationem etiam luxuri-
osam.
6 Sairus Sueonius et alii cum Bonacin. ibid. Possit films clam accipere juxta pru-
dentis confessarii arbitrium.
7 Angelus. Navar. Bartolus. Baldus et alii in Bonacin. ibid. n. viii.
8 Quas tamen parvitas excusat a peccato mortali, communis est opinio, standum esse
arbitno boni viri.— Graff, ibid. n. xx. ; vid. Navar. cap. xvii. n. ii.
9 Navi.r. ibid. ; Graft', ibid. n. xvi.
CHAP. VIII.] IN THE ROMAN CHURCH. 161
the reason why they count the stealing of a small thing, to be but a little
fault ; is because the owner is presumed not unwilling1 the stealer should
have it, it being no considerable loss, or trouble to him ; but this cannot be
presumed in the now mentioned cases. And if theft, whether of small or
great consequence, whether with or without that which makes little theft to
be venial, be still no worse than venial, then will no theft be mortal. They
also teach, that those who are in need, though it be not extreme, but such
only as would be counted great, may steal from others for their relief ;2 nor
are they bound to make restitution, when they have got a good estate.3 Thus
theft will be made as common as moderate indigence ; and the practice
being continued, as long as there is need, it may amount in a while to a
considerable sum ; yea, when the necessitous are grown rich, those whose
estates are impaired by such thefts shall have no reparation. Thus a wide
door is opened for common thievery in considerable quantities, without any
restraint, either from respect to. sin or to satisfaction. Further, when so
many persons in no necessity take each of them a little fruit from a vineyard
or an orchard, or a little corn from a field, that there is nothing at all left
for the owner, yet if they did not conspire together to do this, it is a small
fault.4 And thus any men of estates (since it holds in other cases, no less
than those specified) may be utterly impoverished ; and yet those that ruin
them be guilty of nothing that they need regard. Moreover, when any one
without any need continues so long in the stealing matters of less worth from
one person or many, that in time they rise to a great value, and the thief
thrives into a good estate thereby, without designing it, this altogether is no
more than a venial fault ; nor will it be worse, though he never make resti
tution, if there was any considerable interval betwixt the acts of theft, say
some ;5 no, nor if there were no such intervals, say others.6 The conse
quence of which is, as Lopez observes, that any innkeeper or tradesman may
grow rich, and raise a fair estate, without mortal sin, by defrauding all that
buy of them, a little, in false measures, and so fleecing a whole town.7 And
why might not they as well conclude, that he who beats another, so it be but
with little blows, though he beat him to death, offends but venially ? These
of old were thought alike.8 They conclude also, that such a quantity may
be stolen as is sufficient to make it a mortal sin, without sinning mortally,
if it be for a good end. These are some of the instances they give : 1, A
man may steal to give alms.9 We need not wonder at this, since they think
1 Si minimi erit pretti, nemo mortalem esse culpam affirmabit; ex D. Thorn, et ratio
est quia prajsumitur non esse omnino contra voltmtatem ejus qui hoc patitur. — Graff.
1. i. c. xiv. n. v. ; Nav. ibid. n. v.
2 Tradunt Medina. Angelas. Pet. Navar. Malderus et Plures alii in Dian. p. 2, 1. iii.
mis. res. xxix.
Quamvis non sit in necessitate extrema, excusari tamen potest a toto, furtive subri-
piendo. — Sylvest. sum. v. furtum. n. x. ; Navar. ibid., vid. Angelum. One in extreme
necessity may kill the owner if he would hinder him from stealing; Si a domino impe-
diatur, potest se tueri et occidere impedientem. — Bonacin. de restit. disp. i, q. viii. punct.
iii. n. iv.
3 Communis est opinio, quam refert Sylvest. quod non teneatur ad restitutionem si
ad pinguiorem fortunam pervenerit is — qui in magna necessitate surripit. — Graff. 1. ii.
c. xciii. n. xi.
4 Corduba. Navar. Lopez, pars. ii. cap. xciii. p. 414.
5 Navar. c. xvii. n. cxxxix ; Graff. 1. ii. c. xcii. n. xviii.
, 6 Angestus in Lopez, ibid. p. 416.
7 Tabernarius sen quilibet negotiator posset ditescere sine mortali, et statum deeen-
tem funclare, et singulos emptores in modico mensuras curtando defraudare, totam
civitatcm sic depilando. — Ibid. p. 14.
8 Nihil refert, an paulatim, an simul aliquem interimas, vel spolics. — Jcrom. ibid.
9 Communis sententia ampliatur, ut non tantum pro se, sed etiain pro alio existente
in extrema necessitate, quis occulte subtrahere possit — Graff, c. cxiii n. xii. ; Navar.
1G2 WHAT CRIMES ARE VENIAL [CHAP. VIII.
not much to rob Christ of his honour in all their good works, and so com
mit the worst kind of robbery (the highest sacrilege) in their best acts,
arrogating that to them which is Christ's peculiar satisfaction and merit.
And then, that the charitable thief, if he become rich, is not bound to restore
what is stolen, is the common opinion.1 Also, one may steal money from
another, rather than he shall venture it in gaming ;2 for it is good divinity
with them (whatsoever it was with the apostle) that one evil may be done to
hinder another, and that not only in other sins (as friar Joseph would limit
it), but such as are intrinsecally evil ;3 for example, if one be about to com
mit adultery, it will be a lawful, a holy act, to beseech and persuade him
to commit fornication. Or nearer the matter in hand, if one be ready to
steal an hundred pounds, I may advise him to steal fifty, and so persuade
to a mortal sin with some moderation. They think it not only lawful to
persuade a thief to a smaller robbery, but also to accompany and assist him
therein. Further, a woman, if her husband be profuse, may against his
command take away his goods, and conceal them to provide for the future.4
If a man be distracted, or if he be absent, his wife may spend more of his
estate than he would do if he were sober or present (Bonacin. ibid). Finally,
they all agree, that to steal anything, of what value soever, inconsiderately,
that is, without full and perfect deliberation, is but a venial trespass. And
how he can be obliged to restore it, by their principles, I understand not ;
since they hold that no man is bound to make restitution but for a mortal
offence.5 If in a matter that is weighty, the fault be venial, for want of full
consideration, it will not be so much as a small fault, not to make restitu
tion, how much soever be stolen inconsiderately.6 By these and such like
rules, they have opened a way to make thievery, small or great, practicable,
without any sin or danger, but what is small and inconsiderable in their
account. Scholars, and those who count good books their treasure, are by
their doctrine exposed more particularly, for they teach, that to take away
heretical books from such as have not licence to read them, is no theft
(Bonacin. de restit disp. ii. q. viii. punct. i. n. i.) ; so that it will be no
fault at all to rob one of the best part of his library, how valuable soever.
They open as wide a gap, and give as much encouragement to cheating,
and like unconscionable practices. They teach there is no necessity to be
regulated in bargaining, by the just value of things ; but they may sell for
as much as they can extort, and buy answerably ; and this they take for a
general rule, a thing is worth so much as it can be sold for.7 Hence Syl-
c. xvii. n. cxviii. If a man be in mortal sin, his wife may take of his goods privily, and
give them away in alms for his conversion. — Bonacin. de restit. disp. ii. q. x. punct. ii.
n. ix.
1 In Navar. ihid. 2 Antoninus quern sequitur Nav. ibid. n. v. p. 282.
3 Licet inducere ad minus malum, paratum jam ad majus malum ; ut si quis proponit
interficere, aut adulterari quis, licet ei persuadere percutere aut fornicari, contra fra-
trem Josephum, qui limitat hanc sententiam ad peccata quse non sunt intrinseca mala ;
sed censeo sententiam hanc generaliter esse tenendam, prout earn tenet Navarrus, et
Cajetanus, Lopez, pars. i. cap. Iviii. p. 297 ; Adrianus, Cajetan. Sotus, quos sequitur
Navar. cap. xiv. n. xl.
Luxurioso sancte consulitur ut non adulteretur, sed fornicetur. Cajetan. sum. v.
Tyrannis. Medina, £otus, Adrian existimant — non tantum licere suadere minus furtum
latroni, sed etiam ipsum comitari, imo etiam adjuvare. in Vasq. opusc. Moral, p. 24,
dub. ii — Bonacin. de rest. disp. i. q. ii. punct. vii. n. ix.
4 Sylvest. v. furtum. n. xv. ; Navar. cap. xvii. n. cliv. ; Graff. 1. ii. c. xcii. n. xxvi.
5 Adrian, iv. de restit. sain, ad viii. ; Sylvest. v. culpa. q. iv. in Fill. tr. xxxii. n.
xxxii.
6 Sylvest. et alii ibid.
7 Justum prsetium reputatur quod absque fraude extorqucri potest. — Ita, Bannes,
A'edina, Arragon, VtUalobos, Sonatina, et alii in Dian. i. p. tr. viii. res. Iv.
CHAP. VIII.] IN THE ROMAN CHURCH. 163
vester concludes it lawful for any one to sell as dear, and buy as cheap as
he can ;x which, unlimited, gives liberty to all to prey upon one another,
without equity or conscience. So one may buy a thing of great value,2
though he knows it, and the owner understands it not, for a small matter ;
nor needs he declare it, when he apprehends that it is much more worth,
since that may be inquired of others.3 They conclude, that false measures
and weights may be used, though the buyer be hereby deceived and damnified,
and the custom itself to be a corruption ; yet they are excused who use
them, if they do it for their own security, or for moderate gain, as if in case
they should give full measure, the price would be greater, and consequently
they would have few or no customers.4 So, by their rules, they may further
deceive those that deal with them, by selling one thing for another, or
adulterating what they sell ; and so cheat them not only in the measure,
but in the quality, yea, or the substance of the commodity. Instances
hereof we have in Soto. Corn or wine, when it is more worth than the set
rate, the merchant may sell it by false measure, thereby to get his price.5
If a man have very good wine, but people, if they did not take it for Rhenish,
would not give so good a price for it, he may sell it at the rate they would
give for Rhenish, though it be not.6 So he may mix his wine with water,
and sell it for pure, taking but a just price ;7 as, for example, in case wine
were so dear, that scarce any would buy it at the price it is worth, he may
mix it with water, and sell it at the rate they will give.8 So cloth or silks
may be sold for that of such a country which is most esteemed, though it be
of another.9 These conclusions, he says, are collected out of Aquinas ; and
to complete these cheats, he tells us,10 that if perhaps the seller should lie
too, in these cases (for example, if he should affirm that to be Rhenish wine
which is not, or that to be pure which is adulterated, or that to be full
measure which is short of it, &c.) it would not be a mortal sin. And Syl
vester determines, that a man with perjuries and lies, denying the badness
of his commodities, or making them better than they are, the lies, if they
do not much damnify the buyer, are but venial.11 They allow persons also
to deceive those who entrust them to dispose of their estates or goods ; as,
if one be employed to sell what is another's at a certain price, if he sell it
for more, he may keep the overplus to himself ; yea, say some,12 though he
had a reward for his pains in selling, yet he may retain to himself the over
plus of what is sold.13
1 Res tantum valet quantum vendi potest — et secundum hoc licet cuilibet carius
vendere, aut vilius emere quantum potest. — Sum. v. Emptio. n. x.
2 Vid. Cajetan, — Sum. v. Emptio. p. 138.
3 Emptor non tenetur ei explicite affirmare quantum valet : quum habeat alios, unde
possit inquirere et scire. — Ibid.
4 Tabernarii dantes vini mensuram diminutam secundum Arc. non excusantur:
quia decipiunt et damnificant emptores, non obstante contraria consuetudine, quse est
corruptela : nisi hoc faciunt ad suam indemnitatem, vel lucrum mqderatum : puta,
quia si darent plenas, oporteret pretium augere. ut consequenter nullos aut paucos in-
venirent emptores. — Sylv. Sum. ibid. n. xx. ; Vid. Soto, de just- et jur. lib. vi. q. iii.
art. ii.
5 Soto, ibid. p. 198. 6 Ibid.
7 Eadem ratione, et aqua possit vinum diluere. — Idem, ibid. 8 Ibid.
9 Idem, ibid.
10 Forsan venditoris mendacium in talibus casibus, si alioqui prsedicto modo servetur
justitia, non est pernitiosum. — Idem, ibid. p. 199, quern sequitur in his omnibus, Tol.
instr. 1. viii. c. xlix.
11 Sura. ibid. n. xxii.
12 Si accipit certo pretio vendendum, rctinerc potest id quo pluris illud vendiderit,
nisi excesserit pretium rigorosum. — Navar. c. xxiii. n. xcvii.
13 Angel. Sum. in Sylv. ibid. n. xxv.
164 WHAT CHIMES ARE VENIAL [CHAP. YIIL
Further, Panormitan1 takes notice, that their canon law allows of deceit,
if it be not extended beyond half the worth of the thing bargained for (that
is, if a man be not cozened of above fifty per cent, in a bargain). But then,
to salve the reputation of the law (which he, like a true canonist, says was
formed by the instinct of the Holy Ghost), he will have it understood of
deceit in the thing, not of fraud in the persons, and others after him ; but
Sylvester, who sees no ground for that, uses another shift : he says it may
be understood, either of deceit in the thing or fraud in the persons, which
their law tolerates, but approves not.2 Cajetan grants so great deceit is
lawful by human constitution ; but says, it is condemned by the law of God.3
And so we leave this shameful deceit, lawful by the pope's decrees, but
damnable by God's word.
Sect. 9. Let us see, in the next place, what truth may be expected in
popery, or those that profess it ; and whether their rules tend not to leave
neither truth in the world, nor amongst themselves, by giving liberty to all
falseness and lying in words and deeds. A lie, as they define it, is an as
serting of what is false, with an intent to speak falsely, and to deceive others.4
Now they teach that to deliver what is false,5 if not on purpose, though it be
without any care whether it be true or false ; if it be a fault, is such as
needs not be regarded, unless where it is in testimony or upon oath (and
there they will excuse it too, by and by), because this is but a material lie,
and not in its formal perfection. But then a perfect lie, with a design to
speak what is false, and to deceive the hearers, is as innocent, if it be for
pleasure or in sport, — ridentem dicere falsum quis vetat? — to make a sport of
violating truth, or in offering it such injury to please himself or others ;
any one may do it out of habit, and make a practice of it, and tell lies when
he list, out of mere pleasure to be telling lies;6 yea, or out of malice,7
(though that be the highest aggravation of sin). An officious lie is with
them as harmless, they have warrant enough for the most complete and per
fect lies, when they are of any advantage to some, and no hurt to others,8
how much soever truth be injured, or others deceived thereby. So that
their true catholics need leave no place for truth, either in their heart or
words, when the excluding of it from both will, without hurt, serve either
their pleasure or profit. However, herein they use true and plain dealing,
in letting the world know that, in these cases, they are never to be trusted,
either in matters of conversation or religion. This being their principle,9
1 Dicit etiam Panormitan quod jura Canonica permittentia deceptionero usque ad
dimidium, intelligi debent quando venit deceptio re ipsa, in Silv. ibid. n. ix.
2 Ego dico quod loquitur in foro contentioso, sive deceptio sit ex re, sive ex dolo :
non quia ilium approbat, sed quia tolerat — Ibid.
3 Jure humano dicitur licitum decipere citra dimidium justi pretii : sed lex domini
immaculata est, &c. — Sum. v. emptore.
4 Aquinas, ii. 2, q. ex. art i.
6 Si dicatur falsum sed desit voluntas dicendi falsum — non est mendacium proprie
ant perfecte, et si diligentia esset adhibita, non esset peccatum, et si non sit adhibita,
est veniale, ii. 2, q. ii. c. homines in Sylv — Sum. v. meiidacinm. n. i.
6 Quod sit sola mentiendi libidine quod proceditex habitu : nam mendax ex eo quod
talis est secundum habitum ipso mendacio gaudet, iv. Ethic. — reducitur ad jocobum,
cum sit delectabile mentienti. Idem ibid, nee mendacium erat mortale ut in jocoso et
officioso, ibid. n. iii.
7 Contingit tamen propter imperfectionem actus esse veniale peccatum ex malitia :
ut si quis vana mendacia eligit dicere ex intentione hujus mali, quod est vane mentiri,
et non propter aliud. — Cajetan. Sum. v. malitia.
g Officiosum (mendacium) quod sine alicujus injuria dicitur, ut alicui prosit, et hoc
etiam est veniale. — Cajet. ibid. v. Mendac.
9 Lex de non mentiendo jocose aut officiose sine damno alterius — (ejus) transgressio
est solum venialis, secundum omnes Catholicos. — Navar. c. xxiii. n. v.
CHAP. VIII.] IN THE ROMAN CHURCH. 165
received by all catholics, and universally acknowledged, we need not wonder
that it hath been their common practice in several ages, and that they make
no conscience of it still, to counterfeit false miracles, to forge false stories,
to shew false relics, to divulge false visions and revelations, to obtrude on
the world supposititious writings, to corrupt the monuments of former times,
and expunge out of them all the truth that makes against them, to make
even the dead speak lies, or disguise the truth. For all this falseness is
officious ; it serves the interest of the church ; it is to commend her doc
trine, and to maintain her authority over men's consciences, and it does the
world no hurt ; for it is (they say) the duty of all men, and would be their
advantage, to entertain her doctrine, and subject themselves to her autho
rity. Now if the rest of mankind, Jews, Turks, heathens, had retained no
more conscience nor reverence for truth than these catholics ; if upon their
supposition (that their way was the best) they had proceeded by their rules
and methods to broach any lies for them, or falsify any records against them,
who sees not that this had been a direct course to have left no truth at all
in the world, nor means to come to the knowledge of it ? Yet this practice
with the Romanists (so great friends are they to truth) is but a venial fault.
Did I say they count it so bad ? I do them wrong ; it is a great piece of
piety to make lies for their religion, as some of themselves do acknowledge
it has been accounted.1 To proceed, there are five or six several sorts of
lies (that they may have room enough still to avoid truth) which they may
make their practice without danger.2 It is the pernicious lie only that need
be avoided, that which wrongs others, and is against justice ; and thus no
violation of truth, no injury to it, how great soever (so tender they are of it)
will be a crime, unless, withal, it be against justice ; and a lie (be it as gross
as can be) will not of itself,3 and in its own nature, be more than venial, but
only by accident, when it so falls out that it does mischief. And it may be
as innocent to tell lies as truth, and as criminal to speak truth as lies.
There will be no difference as to mortal guilt in their own nature, and by
accident they may do hurt alike. However, considering that truth and their
religion are so much at odds, the world is obliged to them for being so in
different as to truth and lies, and that these have no more the preference.
But then, though none but pernicious lies need be shunned, yet not all of
this sort neither ; they give liberty to tell mischievous lies, as many and as
oft as you please, so the mischief they do be not great, though it prejudice
others in spirituals or temporals ; or though ye do the greatest mischief that
can be done,4 yet, if you did not intend it to be great, or if you should not
or did not observe and consider that it would be so, in such cases even per
nicious lies will be harmless venials. They may, by their rules, lie to the
prejudice of others in soul, body, or estate, and that deliberately, and with
design to do it, provided the damage be not great ; but when it will be great,
their casuists cannot welt determine. This is not confined to a point ; there
is a fair latitude, and liberty enough given for less or more, it is much left
1 Fuerunt qui magnse pietatis loco ducerent mendaciola pro religione confingere.
Ludovicus Vives, et Espencteus — Com. in Tim. 1. i. c. xi. p. 156.
2 Sylvest. ibid. n. v.
3 Mendacium si aliam non habet maculam quam falsitatis, non est genere sno
mortale; patet, quianequc est contrareligkmem (Homanam) neque contra justitiam. —
Soto. ibid 1. v. q. vii. art. iv. p. 168.
4 Mortalis autem est omnis, et sola ilia, quaa fit animo no.tabiliter nocendi in bonis
spiritualibus aut temporariis, quamvis non noceat, et ilia quae fit nocendo notabiliter,
aut dando causam ita nocendi sine tali animo, advertendo tamen, aut advertere debendo
per illam notabiliter nocere, aut causam notabilis nocumenti dando, alias non, quainvis
injuria gravissima sit juxta mentera. IS. Thorn, declaratam utrobique per Cajetan. —
Navar. c. xviii. u. i.
1G6 WHAT CRIMES ARE VENIAL [CHAP. VIII.
to discretion ; and if he do much mischief instead of little, the liar cannot
be charged with mortal guilt ; for who can condemn any for transgressing
bounds that are not set ? And how can they think that any injury done by
lying can be great, who count it better than innocent (as we saw before) to
abuse the world with lies in point of religion ? Sure if the injury be not
great there, any will be small. And in other matters, they have fair leave
to do great hurt by lying ; so they do it but by degrees, and be not so hasty
as to do it all at once. Take but an instance of it in commerce.1 To use
lies, says de Graffiis, in bargaining, to get a good price, orjthe using of them
to deceive others in a little, is but a venial fault, though it were a daily
practice. Hostiensis thought that this lying to cheat others, if it were their
continual practice, might prove mortal ; but he is confuted by the common
judgment of their doctors, who hold that a venial, how much soever multi
plied or continued, can never become mortal. We see they may lie, and
deceive those that deal with them, if they wrong them but a little at once ;
this they may do daily and continually, and so in time, that little will be
much, yet the sin will be no more ; the pernicious lie, which does great
injury, will be as innocent as any.
Others teach that lying is venial in trading : for example, if one affirm
falsely that his wine is so many years old, or of such a countrj, which, if
the buyer know to be a lie, he would not buy it at all, or would not give so
much for it, this seems no mortal sin, provided, all circumstances considered,
it be as good, and as much worth, or not much less (Bonacin. de contract.
disp. iii., q. i., punct. ii., sect, ii., n. vii.) ; or if the sellers affirm with a lie, that
the thing cost so much, or was sold to others at such a rate, that they may
draw the buyer to a rigorous price ; by thus lying, for the most part, they
sin but venially, and regularly they are not bound to restitution ; because
such lies are customary, and men commonly know that these are the tricks
of sellers, to which those who deal with them give no credit ; and for the
same reason the same must be said of buyers, who affirm (falsely) that they
bought the thing cheaper, or had it offered them for less, that they may
get it at the lowest rate (Idem ibid., disp. iii., q. i., punct. iv., n. xxxi.) after
others ; yea, if they not only lie, but swear false too with some equivocation,
they may be probably excused from mortal sin, if no great damage be done
thereby to another. But though they have no more regard of truth in com
mon conversation, or in commerce, yet it may be expected that they will be
more tender of it in judgment and courts of judicature, since they cannot
but acknowledge that the perverting of truth in judgment is destructive of
human society, and tends to throw the world into confusion. Notwithstanding,
they maintain lying there also, and that in many cases ; I shall but mention
some of them. 1. To lie in court, if the end of it be but delight,2 is harm
less ; also, witnesses may lie there seriously, if they do it not as witnesses,
and in matters judicial ;3 and the judge too,4 if he lie not as a judge. Fur
ther, they may bear false witness in favour of another ;5 a false testimony for
1 Mendaciis uti eo fine in venditione, ut pervenire possit ad justum pretium, vel
ipsis uti tantum ad decipiendum in modico, peccatum veniale est, quamvis illis assklue
utatur : licet Hostiensis dicat esse mortale, si assidue fiat, quod falsum est, quia veniale
de se, quantumcunque multiplicetur et continuetur, nunquam fit mortale, ut doctores
notant, &c. — Gaff. 1. ii. c. cxviii. n. x.
Excusari tamen a mortali eum qui utitur amphibologia in contractu cum juramento,
&c — Idem. torn. ii. disp. iv. q. i. punct. xii. n. vii. ubi Sayrus et alii.
2 Durandus et Sylvester. — Ibid. n. v.
8 Navar. secundum Cajetanum, cap. xviii. n. iii.
4 Mortalia sunt judicis ut sic mendacia, reliqua sunt per accidens et ideo venialia. —
Cajetan. Sum. v. Mendac.
3 Testimoninm falsum in favorem proximi, non est mortale : ncque adeo quundo
CHAP. VIII.] IN THE ROMAN CHURCH. 1G7
my neighbour is not mortal with them ; and the reason is, because the pre
cept forbids false witness aqainst another, not for him. And upon the same
account, Soto says, a false testimony may be excused, when it is to hinder
one from doing injury. Likewise, when the matter in judicial process, is not
of great consequence, a lie is venial, whether it be for or against another.
So Navarre,1 and in him Ledesma (whom he calls the glory of the Dominican
order), with Soto (of the same order and no less renown), maintain that no
lie is mortal in any court exterior (that of the judge) or interior (that of the
confessor), which is but venial out of court ; so that if the lie be not signally
injurious, it is not mortal, however or wherever it be delivered, though by a
witness in a trial before a judge in the face of the country. Moreover, it is
as innocent in all those cases, wherein the liar is not obliged to speak truth,
which are not few. A lie, says Sylvester,2 in judicial matters, is pernicious
and mortal, because it subverts the truth of judgment, which tends to the
ruin of the universe. But then he adds, this is to be limited to things in
which the liar is bound to speak the truth, and not extended to any other.
Now they hold, there are very many cases in which they are not obliged to
speak the truth, no, not in courts ; and in all these, by their common doc
trine (not that of the Jesuits only), either they may lie plainly, or (which is
all one as to the justice of the practice, and as to the subverting of judgment)
secretly, by equivocation or mental reservation. Antonius -Corduba deter
mines, that a person otherwise virtuous, being unduly interrogated, whether
such a thing was done, which confessed might endanger him, he and the
witnesses too, if they cannot otherwise evade (by saying, I know not, or I
remember not),3 may say, though it be false, that it was not done, with this
reserve, to discover it unto thee, and says, such interrogatories may be an
swered or evaded, by any, with equivocal words in usual form ;4 so that he
is not bound to tell the truth, though he be sworn to declare it. Navarre holds
that not only virtuous, but any person whatever, may so answer in like case,
denying that to be done which was done, secretly meaning, in such a month ;
and this he asserts after Gabriel, Paludanus, Adrian, Vincentius Justinianus,
and Lopez5 after him. Sylvester6 concludes, when the process is not judi
cial, or the accused not subject to the judge, in this case mentioned, or any
dicitur, ut idem impediatur injuriam facere : quoniam neque hoc est contra ipsum
Praecepturn, Ex. xx. sub ilia forma constituitur ; Non loqueris contra proximum tuum
falsum testirnonium. — <S'oto, ibid. 1. v. q. vii, art. iv.
Victorias visum est non esse damnandum de mortali falsitate — qui ut suum tueatur
innocentiam, utitur testibus se ultro offerentibus ad testin'candum. falsum jurando.
— Vide Lopez, pars. ii. c. xliv. p. 264.
1 Concludendo nullum mendacium esse mortale, eo solo, quod, in judicio exteriori,
vel interior! dicatur, quod extra illud dictum tale non esset.— Navar. cap. xviii. n. iii.
Censeo in judicio mendacium circa rem ad id pertinentem levissimam tamen contingens,
non esse mortale crimen quod — ostendunt. Domin. a Soto, Covarruvius, Navar.
Graff. 1. i. c. xiv. n. vi. et 1. ii. c. cxliii. n. vii.
2 Mendacium de his quae ad judicium pertinent est perniciosum et mortale : quia
subvertit veritatem judicii, quod tendit in perniciem universitatis, quod limitatur quan
tum ad ea, in quibus qui mentitur, tenetur dicere veritatem, non aliter. — Ibid. n. iii.
3 Liceret sibi et testibus injuste interrogatis sic respondere, (quarido tune respondere
Nescio, Non recorder non prodesset), Non furatus sum, intelligendo.ad jure revelandum
tibi. — alias tenemur per verba, et modos assuetos, licet aaquivocos, injuste interroganti
respondere. — Lopez, cap. Ii. p. 264.
4 Angel. Sum. v. Confess, n. i.
8 Intelligendointrase quod istovel illo mense non fuerit res furatus — Navarri opinio
testimoniis Gabriel Adriani, Paludens et Vincent. Justiniani, rata habetur. — Ibid.
6 Quum juridice non procedet,;vel quia accusatus non est ei subjectus simpliciter vel
in hoc casu, ant quacunque alia causa, tune licet mendacium sic illicitum, non est ta
men mortale. Immo non erit etiam veniale, si respondendo cautelosc, et ut aiunt So-
phistice, dicat aliquid falsum. apud sensum judicis, et apud suum verum ; quia eo casu
168 WHAT CEIMES ARE VENIAL [CliAP. VIII.
other cause whatsoever, though a lie be not lawful, yet it is not mortal ; yea,
it will not be so much as venial, if answering cautiously, and, as they say,
sophistically, he speak that which is false in the judge's sense,1 and true in
his own, since not being under him, he is not obliged to speak truth in his
sense ; and alleges Henricus de Gandavo, with his reason for it. Soto allows
him to use equivocation. Cajetan permits him to deny his complices though
he had them. If the judge demand of a priest upon oath, whether he
knew such a thing by confession ?2 Aquinas, and all the doctors conclude
that he may swear he knows it not, though it hath been confessed to him,
because he knows it not as a man ; and according to Vervecellus, if he cannot
otherwise decline the judge, he may answer he knows nothing, with this
inward reserve, as a man ; and in this Richard, de Sancto Victore, Bona-
venture, Scotus, and Panormitan agree ; yet Angelas thinks, when he swears
he knows it not, it had better be with this reserve, to discover it, because it
cannot be denied, but that he knows it as a man;3 but this, says Sylvester,
is said against the judgment of all his doctors, and against the canon law,
understood according to their common doctrine, because the priest is there
said to know it as God. This needs no aggravation ; a priest rather than
speak the truth (though the discovery of it may be necessary to secure a
prince or a nation from ruin),4 may with mental reservation delude authority
and blaspheme«God, and lie and swear falsely in open court ; and be justified
in all, by the authority of the chief saints and doctors that church has had,
and such as she gloried in, before Ignatius had any disciples.
But, though truth suffer so much by them in civil things, it may be she
may find sanctuary in their divine offices, and be secured there from such
shameful violations ; no, even there she is prostituted before their altars, in
their pulpits, and at their penitential tribunals ; their liturgies have been
stuffed with fables, and lies made both the ground and part of their public
devotion ; their own writers5 take notice of plain lies recited in their daily
prayers.6 And what store of them there were in the whole, we may guess
by a part. Peter Abbot of Cluny7 declares, that in a church-hymn in praise
of Saint Bennet, though reading it cursorily, and not marking all, yet he found
cum non sit ejus subditus, non tenetur dicere veritatem ad ejus intentionem. Eationem
dictorum assignat. — Hen. de Gan. Sylv. Sum. v- accusatio. n. x.
1 Licet ei uti sequivocatione, Soto de just. 1. v. q. vi. art. ii. Adrian dicit, talem reum
posse dicere Non fed, et Cajuan. Opusc. xvi. q. v. Dicit posse respondere se non ha-
buisse complices, quamvis habuerit, in Tol. Instr. 1. v. c. Iviii.
Non tenetur respondere etiamsi jurasset dicere veritatem, secundum Henr.de Gand.
— sed dicetne mendacium? Resp. quod non, sed utetur aliis verbis duplidbus et
simulatis. — Angel. Sum. v. Confess, n. i.
2 Quid si judex instat, vel exigit juramentum a sacerdote an per confessionem sciat
aliquid de tali facto ? Et dico quod secundum S. Tho. et omnes doctores, sacerdos si,
ab eo quseretur, de aliquo absente, an aliquid sciat quod audivit in confessione, jurare
potest, se nescire illud : quianon scit illud in quantum homo — secundum Vervec, si alio
inodoiniquumjudicemdeclinare non potest: respondere potest se nihil scire, quia subin-
telligitur ut homo — et consentit Rich. Bonav. Scot. etPan. Sylvest. v. confessio iii. n. vi.
3 Quod ejus dictum est contra omnem doctrinam suorum doctorum et contra C. Si
sacerd. intellectum juxta communem doctrinam : quia ibi dicitur sacerdos hoc scire ut
Deus.
4 Certum est obligationem hujus precepti tantam esse, ut in nullo casu, et propter
nullum finem, etiam pro tuenda tota republica ab ingentimalo temporaliaut spirit uali,
violare illud liceat. Ita docent theologi omnes contra unum Altsiod ; tenet D. Tho. S.
Bonav. Richard, Scotus, Durand. Palud. Major. Capreol. Gabriel, Alensis. Adrian.
Medina. Viguer. Sylv. et alii summistEe, omnes Pet. Soto, Domin. Soto, Navar. Covar-
ruv. Simanca. Cajetan. Ledesma. in Suar. torn, xxxiv. disp. xxxiii. sect. i. n. ii.
5 Vid. Espenc. com. in 2 Tom. c. iv. digr. xxi.
6 Nuper Raphael. Volateranus, ausus est scribere dolendum, aperta in horis Canonicis
legi mendacia. — Ibid. p. 424.
7 No>ti quantum me pigeant falsa in Ecclesia Dei cantica, quantum nngse canorsD
CHAP. VIII.] IN THE ROMAN CHURCH. 169
twenty-four lies at least. Some reformation hereof was thought requisite,
for shame of the world ; but though the old sore smelt noisomely even to the
sense of those amongst themselves who had any ; yet it must be touched
tenderly, and not all the corruption let out, lest nothing at all of the old
service should be left. Melchior Canus (a bishop from whom better things
might be expected than most in the Council of Trent, where he sat) acknow
ledged, some years after, that there are things read in their church- service
that are uncertain, counterfeit, frivolous, and false too ; but yet he thought
it not advisable to have this thoroughly purged. Those that attempt it, in
his account, want prudence ; they cure a sore nail, but mischief the head ;
they bring in grave stories instead of what were false, but they change the
church- service so far from what it was, that scarce any show of the old religion
seems left in the daily prayers, whereby he lets us understand what their old
religion or religious service is, since so little or nothipg of it would be left, if
no lies or forgeries'were left therein. Another learned bishop of their church,
who survived the Trent Council, and all the orders there made for reforma
tion, not only complains still of false and foolish things there, but of some
thing worse too, in these words: If the Bishop of Lyons,1 says he, who
declared that he had corrected superfluous, and ridiculous, and blasphemous
things, in their missals and antiphonaries, were now alive, and did behold
them, oh, with what terms would he set them out ? for our prayers are
defiled with most filthy corruptions ; but the rest will admit of no reforma
tion through the fault of the bishops. He signifies that there was something
worse in their service-books than that idle, false, ridiculous, and blasphemous
stuff which that ancient bishop, Agobardus, corrected in the old missals and
antiphonaries ; declaring expressly that their prayers now were polluted with
most filthy corruptions, and that without hope of amendment. Nor is truth
more secure amongst them in the pulpit, though that (where it bears any
sway at all) is its throne. A preacher may lie, by Cajetan's leave,2 if he
does it not as a preacher, or in things which belong to him as such. In
other matters, it seems, he may take his liberty, and lying when he is
preaching, will be but venial, unless it be scandalous. He may lie in the
pulpit if he can do it wittily, he may mix his sermons with false stories,3 (if
they be facetious) to please his auditory, that is commonly a venial.4 He
mihi odibiles, inter quas, nam plnrimse sunt — mendacia ad minus xxiv. canticum id,
citato percurrens animo, reperi. — Ibid. p. 423.
In res sacras hanc quoque mentiendi lieentiam irrepsisse, seu potius aperte invectam
esse. — Ludovic. Vives, 1. ii. de corruptis artibus, Espenc. in 1 Tim. digr. 1. i. c. xi. p. 156.
Qua3 in Ecclesia legi solent — quanquam nonnulla ex his incerta sunt, apocrypha, levia,
falsa. — Loc. Tlieol. 1. xi. c. v. p. 911.
In his prudentia desideratur. Quidam namque dnm reduviam curant, capiti incom-
modant, videlicet historias graves pro apocry phis redd unt quidem, sed divinum Ecclesise
officium usque eo prseter solitum immutant, ut vix ulla antiquae religionis forma in
quotidianis precibus relicta esse videatur. — Ibid. p. 910.
1 Episcopus ille Lugdnnensis quia dixit se in missalibus et antiphonariis supeiflua,
levia, falsa, ridicula, blaspheme phantastica multa correxisse ; si nunc viveret et ea
conspiceret, Deu mimmortalem ! quo ea nomine depingeret? sunt (enim) preces (nostrae)
turpissimis mendis conspurcatse : com. in Tim. i. 1. i. p. 157. — Espencceus, in the words
of Lindanus.
2 Sum. v. mendacium, p. 437, Omne mendacium predicatoris contra veritatem spec-
tantem ad predicatoris officium (est mortale) — quoniam hsec tantum sunt predicatoris
ut sic — mendacia reliqua sunt per accidens, et ideo venialia: nisi ratione scandali
aliud occurrat censendum.
3 Quzeritur utrum sitpeccatum mortale predicatori mentiri in ambone? et dico quod
non, in eis quae non spectant ad doctrinam, pata, sidicat aliqua jocosa. — Sylv. v. Men-
dac. n. iv. ; Graff'. 1. ii. cap. cxliii. n. v. ; S. Thorn, in opusc. iv. precept, viii.
4 Immiscere predicationi facetas fabellas delectandi gratia quod B. Ambrosius
reprehendit, quia uon debent, in tarn gravi actione de rebus tarn arduis qualia sunt
170 WHAT CRIMES AEE VENIAL [CHAP. YIII.
may tell a tale in his sermon,1 or anything ridiculous, if he do it with some
wit, this is commonly no worse than venial; no, nor so bad, if it be done
succinctly, to make the people merry, so the mirth be honest. He may lie
too, as a serious divine, and instil false doctrine into the people, without any
fault but what is venial, if it be done without contempt or scandal, so Summa
Angelica, and Rosella, with others, conclude.2 They limit it, indeed, to
matters under counsel, but this does not much straiten them, for practical
divinity being the most proper subject for sermons, and virtues, with Chris
tian duties (and the opposite sins), being, by their common doctrine, in a
manner all reduced to counsels, some way or other (as we have shewed
before) ; they have liberty enough left them to do nothing else but lie instead
of preaching. But in any matters of divinity whatsoever, speculative or
practical, enjoined or but advised, they may lie at as easy a rate, if it be but
done out of a fluent faculty, or without danger and design of doing signal
mischief.3 Their practice publicly allowed, has outdone their rules ; for
these, though licentious enough, must have now and then some show of
modesty and caution. Sylvester takes notice of those who held it was no
mortal sin to lie in the pulpit,4 and acted accordingly, and thought themselves
concerned, only to avoid such monstrous lies as the people would smell out.
But this cautiousness was not always thought needful ; he that reads the
legends, which served the people heretofore for sermons, will find there mul
titudes of such stories, so absurdly, ridiculously, horridly false, as may fully
convince him that the spirit which acted them was seven times worse than
that which inspired Ahab's prophets ; and where they are now disused, it is
not with any acknowledgment that such notorious lies were not fit to be
preached, but for shame of that part of the world which they could.no longer
delude and abuse. And, even after their reformation, they could not quite
leave their old habit ; their priests since, have this testimony from one of
their own doctors : The law, says he, is perished from priests ; for history
they recite fables ; for serious things, jests ; for truth, lies ; for the power of
God, feigned miracles, not to say the prodigies of devils.5 That such doc
trine should have some confirmation is no more than needs ; they provided
such as was answerable to it, such are their false miracles, which their (now
mentioned) Espencaeus calls, devilish prodigies. And false relics, or mira
cles, they allow to be shewed or published ;6 it is not a mortal sin with them,
divina verba, immisceri jocosa et ridicula. Comrauniter tamen est hoc veniale. —
Cajetan. sum. v. predicat. p. 481.
1 Qui concioni ftibulam et facetias, aut aliquid ridiculum miscet, peccat quidem juxta
S. Antoninum et Cajetanum, sed communiter non plusquam veuialiter, juxta eundem,
imo non semper venialiter, ut cum ad hilaritatem honestam breviter dicuntur, ut
tradit Augustin. Triumphus. — Navar. c. xxv. n. cxlii.
2 In pertinentibus ad doctrinam tenent. Sum. Angel, et Bosell. quod non sit mortale,
nisi ratione scandali vel contemptus doctrine annexi : vel nisi in his quas sum de necessi
tate facienda, intellige etiam omittenda, secus si ex consilio. — Sylvest. v. Mendac- n. iv.
3 Peccat qui mentitur in materia fidei, sacrse scripturse vel morum — quod limitat
Cajetanus, non procedere quando id fit per solum multiloquium, vel alias sine animo
et periculo noccndi notabiliter. — Navar. c. xviii. n. iv.
4 Credunt non esse mortale mentiri in ambone, nisi ut illi dicunt, predicant raaximas
falsitates, qure deinde a ssecularibus deprehenduntur. — Ibid.
5 Verum lex periit a sacerdotibus ; recitant pro historia fabulas, pro seriis joca, pro
veritate mendacium, — pro virtute Dei fictitia miracula, ne dicam portenta Daemoniorum.
— Espmcceus, Serm. i. De officiO pastorum.
After he hath premised something of the preaching and writing of false miracles, he
adds : At facilius Augese stabulum, quam talibus fabellis multorum turn libros, turn
conciones repurges, in 2 Tim. c. iv. digr. xxi. p. 424.
6 Peccat qui utitur falsis reliquiis aut veris, causa turpis quaestus. Navar. cap. xvii.
n. clxix. ; Graff. 1. ii. c. cxxxiv. n. xxx. Idem die de illo, qui utitur falsis reliquiis, si
causa turpis quaestus fiat, id est, eo fine aliquid accipiendi pro ostensione earuiu.
CHAP. VIII.] IN THE ROMAN CHURCH. 171
unless it be done for filthy lucre, and it is not filthy lucre, if it be done prin
cipally for a good end, and less principally for gain.1
And now I cannot devise where there can be any expectation that they
will be restrained from lying, unless in their sacrament of penance, that is,
in their account, the holiest rite, wherein the partakers have liberty of speech.
Here they confess sin, and profess to do it with a sincere abhorrence of it,
as before God, in order to pardon, which they then expect. One would
think, in this act, at least, they should count themselves obliged to be far
from such a crime as offering violence to truth ; but hereby it appears that
truth can in no wise be fastened to any part of their religion, they let us
know that there is nothing so holy amongst them where they will not find a
place for lying and deceit, and that wherever they have liberty of speech
they must have leave to lie. It is the common doctrine that they may lie
in confession,2 which yet they say is directed principally to God, and they
look upon the confessor's chair as the divine tribunal. The confitent may
deny that e.ver he committed those venial sins which he is guilty of,3 or
affirm he is guilty when he is not,4 or he may deny either venial or mortal
sin to his confessor, if he be not sufficient^ Or he may deny that ever he
acted those mortal sins which he has committed, if he has confessed them
to another.6 And thus he may without mortal sin delude and cheat his
confessor, even when he is upon his knees before him, and looks upon him
as God and not as man (for so they are taught to do, as we said before).
To this purpose, when their purpose is too shameful to be made known to a
sober priest, a person may have two confessors ;7 one a lewd fellow like him
self, to whom he may, without shame, confess the worst debauches ; and the
other more civil, to whom he may confess his lesser sins, denying, if he be
asked, that he is guilty of any greater. And as they may abuse their con
fessors with plain lies, so likewise with equivocations. Joh. Sanchez (no
Jesuit) offers us several instances (Select. Disp. ix.) He that is not able to
make restitution, may affirm he has done it, if he think his confessor be
ignorant, and would not absolve him without it. He Lhat is accustomed to
some wickedness, and thinks the confessor would not absolve him if he con-
1 Navar. ibid.
2 Angelas, v. Confess. Sylvest. v. Confess, i. n. ix. Nav. c. xxi. n. xxxvii. Graff.
1. i. c. xiv. n. vi. Covarruvius. Pet. Soto in Victorell. p. 530. Cannes, Salonius, &c.
in Fill. tr. iv. n. xliv. alii in Suar. torn. iv. disp. xxii. sect. x.
Circa eas circumstantias, quae nullo modo pertinent ad materiam confessionis — non
est peccatum mortale miscere aliquod mendacium, sive affirmando sive negando; sed
est veniale gravius quam esset simile mendacium extra ilium actum. In hoc con-
veniunt omnes doctores citandi (viz. Richardus Paludan. Bonavent. Cajetan. Ledesma,
Armilla, Aiigelus, Sylvest. Soto, Navar. Pet. Soto). — Idem. ibid. iii. et vi.
3 Navar. ibid. n. xxxvii. Soto in opusc. de secret rnemb. ii. vii. Sylvest. ibid. Est
certum mentiri in materia non necessaria negando factum, non esse peccatum mortale,
in quo etiam omnes conveniunt quos statim referemus (viz. jam laudaf.i). — Suar. ibid.
n. iv.
4 Mendacium affirmativum de peccato venial! — non esse peccatum mortale per se
loquendo, hoc est secluso scandalo et contemptu, tenet Angelus, Sylvester, Soto, Petrus,
Soto, Navar. — Idem, ibid. n. vii.
5 Sylvest. ibid, vel affirmando. — Idem in Suar. ibid. n. x.
6 Non peccare mortaliter, ut diximus, confitentem negantem se admisisse peccatum
mortale, alias legitime confessum. — Navar. ibid. n. xxxviii.
7 Unde sequitur non peccare mortaliter eos, qui ne suam existimationem honestam
amittant, confcssario cuidem familiari suo confitentur omnia peccata sua, etiam ob-
scasna, et postea alteri probo et gravi solum leviora, quod de se non est nialum, et si
finis venialis fuerit, peccatum veniale erit, et si mortalis, mortale, et si bonus, qualis
frequenter est, sanctus et probus, immo interdum necessarius. Idem ibid. n. xl. ; vid.
Sylvest. ibid. n. viii. ; Bonacina (et in eo Victoria cum aliis), torn. i. disp. v. q. vi. sect,
ii. punct. ii.
172 WHAT CRIMES ARE VENIAL [CHAP. VIII.
fessed it, may with equivocation deny it is his custom ; to this sense, I have
no such custom, not absolutely, but which I will confess at present, n. vii. ;
yea he may deny it, though he believe the priest would absolve him, n. viii.
Also he that is in the next occasion to sin, which he cannot avoid without
great inconvenience or scandal, may, using equivocation, deny it, n. ix. Or
if the penitent be known to the confessor, who well understands that he has
a sister with whom he commits uncleanness, not removed out of his house,
and so will not believe but he is in such occasion to sin, he may feign him
self to be another, changing his voice, habit, name, country, and the like,
without plain lying, yet using equivocation (n. x. after Navarre) ; yea, though
he be a religious person he may do thus, and deny his order with equivoca
tion (Ibid). And as the penitents may thus delude their confessors, so
they may have their satisfaction on them, and delude them likewise ; pre
tending to absolve them when they neither do it nor intend it (Idem. disp. xxxv.
n. i., n. vii. and viii. ; Antonin. Dian. resoL v. equiv). Let the world judge
where we may be assured of truth and honesty in Romanists, that walk by
these rules (which the holiest of their doctors give them), since they think
not themselves obliged thereto in any of the cases specified. If by their
doctrine they may without danger be false to private persons, to magistrates,
to their priests, to their God, where can they have credit ? If they may
practise lying and deceit in common conversation, in commerce, in doctrine,
in worship, in courts of justice, and before that which they count God's
tribunal, where may they be trusted ?
Sect. 10. They give as much liberty to violate faith as truth, and no less
encouragement to perfidiousness and breach of promises ; either where faith
is engaged mutually, as in compacts and agreements, or singly, as in pol-
licitations. They distinguish perfidiousness as they do lying, and accord
ingly make the like decisions for both. There is a pleasant perfidiousness,
another which they call officious, and a third pernicious. To be perfidious
merely for delight is venial ; to deal perfidiously, if it be for the advantage
of any, and no great hurt to others, is as harmless ; and they have ways
enow to make that which is pernicious pass for innocent. Cajetan gives
this reason why the two former sorts of perfidiousness are but venial : be
cause from a simple promise no duty ariseth but that natural duty of not
telling a lie ; for in each is a moral duty, without which moral honesty can
not be preserved ; and both are reduced to the same virtue, to wit, that of
v.eracity ; and both respect others, being for the society, and advantage,
and conversation of mankind.1 One would think those who regard natural
duty, moral honesty, or veracity, and human society, should for this reason
rather judge both to be great crimes, than either of them petty faults. But
let us take notice of their rules for conscience in this matter. To make a
promise without an intent to be obliged, is but venial,2 if no great hurt be
done or intended to others. He promiseth, but while he is doing it intends
not to perform, though he make others believe so, nor to be obliged to it
by that which should engage any one who has faith and honesty ; and yet
offends but venially. If all men should take the liberty which this rule
gives Roman catholics,3 human society would disband ; all confidence on
1 Pcrfidia quidem jocosa et officiosa venialis; quoniam ex simplici promissione non
nascitur majus debitum, quam sit naturale debitum non mentiendi : nam utrumque
debitum est debitum morale, sine quo morum honestas salvari nequit : et ad eandem
virtutcm reduci creditur, scil. ad virtutem veracitatis : et utrumque ad alterum est, pro
convietu, utilitate et conversatione humana. — Sum. v. perfidia- p. 460.
2 Aavar. c. xviii. n. vi. : Sylvester, v. pact. iv. ; Angelus, Sum. v. pactum.
3 Nisi fide stet rcspublica, opibus non stabit — Liv. iii. doc. 1. i. Fides haec non solum
ad justitiam attinet, verum est ipsissimum justitise fundamentum. — Cicer. i. de off.
CHAP. VIII.] IN THE KOMAN CHUKCH. 173
promises and assurances vanisheth, thereby I can never be sure of another,
nor he of me. That which Navarre, after many others, determines elsewhere,
does it more fully. He that promiseth anything outwardly without any
intention to promise, if he be asked whether he promised, he may deny it,
understanding that he made not any promise that was obliging, and he may
swear it too.1 He may promise, and yet not intend to promise, and so
cheat ; he may deny that he promised, and so lie ; and swear that he did it
not when he did it, and so be perjured innocently, because he promised as a
perfidious knave. Sylvester inquires, whether one by a promise alone or a
compact be obliged in conscience ? He answers he is bound, under pain of
mortal sin, if it be of important matters ;2 signifying that in other matters
it is no mortal sin to break promises or agreements. And Navarre expresses
their common opinion when he tells us, that the violation of a promise in a
small matter is not mortal, though it be venial.3 But why should perfidi-
ousness be a crime in great things and not in lesser ; since it IB no less per-
fidiousness in one than the other, and faith and truth is equally violated in
both ? The reason they give is, because in great matters there is injustice ;
great wrong is done, and so by accident perfidiousness becomes criminal ;*
from whence it follows, that perfidiousness, how great soever, without the
addition of injustice, is no crime ; a man may be as treacherous and faith
less as he will, if he be not withal unjust too, there is no danger. And so
the world must believe that they would oblige men to be just, though not
to truth or faithfulness ; as if those who may by their rules without scruple
be false and faithless, will make any conscience, or find any more reason, to
be just and righteous. However they teach that they who promise but
small things, and perform not, are excused from mortal sin, though they
confirm the promise with an oath or a vow.5 Whether the thing promised
be little or great, if it be an internal promise, though an oath be added not
to revoke it, yet it obliges not, but may be revoked without mortal sin.
(Panormitan. Jason. Rebelhis et alii cum Bonacin de contract, disp. iii., q. xii.,
punct. ii., n. i. and iii.) Yea, if it be made in the form of a vow, yet when
it is of a thing indifferent or less good ; as if a man inwardly promise to
marry such a woman, and promise it to God, too, it does not oblige him
(Idem, ibid., n. ii.). And how can it be expected they should be faithful as
to any engagement to man, who think they are not bound to observe truth
or faith with God, how much soever concerned, either as a witness (in oaths)
or as a party (in vows) ? Well, but when the matter is of great importance
may they not then break promises, bargains, or compact, may not perfidi
ousness, which themselves account pernicious, pass commonly for an innocent
venial ? Yes, they have ways enough ready to make this current at so easy
a rate. The worst perfidiousness in the world may be excused from mortal
Pcriret convictus humanus et fides, si sibi persuaderent bominus, in promissis frangere
fidem, et verba dare non csse gen ere suo plusquam veniale. — Lopez, p. ii. c. xxx.
1 Qui promisit exterius aliquid absque intentione promittendi, si interrogatur, an
promiserit, negare potest, intelligendo, se non promisisse promissione obligante, et sic
etiam jnrare. Vid- Navar. in c- humance aures xxii. q. v. q. i. et ii. pro hac doctrina
adducit S. Thorn. Scotum, Paludan. Ricard. de Sancto Victore. Major. Adrian et alios.
? Quseritur utrum ex sola promissione sive ex pacto, quis obligetur in conscientia :
et dico quod sic, sub pcccato mortali, in rebus scilicet alicujus importantiao. — Ibid.
3 Nee violatio promissaj reiexiguas erit mortalis, quamvis venialis sit. c. xviii. n. vii.
Soto, Canus, Victoria, Sylvester, in Lopez, pars ii. c. xxx.
4 Quando non per se est perfidus, non incurret mortale, nisi per accidens, hoc est,
propter notabile nocumentum seu scandalara. — Cajetan. v. perfidia.
5 A mortali excusantur qui — parva pollicentur (et non implent) etiamsi juramento,
ant voto id ipsum confirmasscnt, secundum eos quos sequimur (viz. Antonin. Sylvest.
Soto). — Navar. c. xviii. n. vii. c. xii. n. x.
174 WHAT CRIMES ARE VENIAL [CHAP. VIII.
guilt, according to Cajetan, through ignorance of the fact, or through forget-
fulness (if one forget to be honest, he may be innocently a knave) ; or out
of confidence in him to whom he is engaged (the good nature of one party
concerned may be a warrant to the other to break faith with him) ; or for
any cause which he thinks reasonable.1 He need have said no more than
this, an}r one may violate all truth and faith, not only when there is some
reasonable cause, but when there is any that seems but so to him, when
anything will seem so to him who is disposed to play the knave. This is
enough to license a world of perfidiousness ; but this is not all. Sylvester
after others tells us a man is not obliged to perform promise or compact, if he
had not a mind to oblige himself thereby, yea, or if he had a mind to dissemble
(to feign that he is engaged when he did not mean it) ; for, says he, though
he offend, yet he is not obliged, unless there was a cause from some com
mand which of itself would oblige him ; as for example, if he had promised
clothes to his father, and he is now starving for cold.2 In such a case
(would ye think it ?) one may be bound to keep his promise, to wit, when
he would have been a monster if he had not done the thing though he had
never promised it ! He tells us elsewhere, that a promise does oblige when
it is made to a city, or an university, the clergy, the church, or the poor of
a certain place, in case it be for some cause, to wit, for the honour of God,
or the like ; but if there be no cause it does not bind, though it be made to
those fore- mentioned ; and it does not bind, when it is made to any other
besides those, though there be cause for it.3 Others4 maintain that a pro
mise or compact does not oblige in conscience to performance, if the cause
why it is made be not expressed ; so Panormitan, Angelus, and Rosella,
with others. So that if a man forbear but to mention the cause (which is
most commonly done, and may be always) ; though he bind himself with
ten thousand promises or covenants, he may with a safe conscience break
them all, by their rules. They hold that the firmest promise does but bind
under venial guilt. (Cajetan, Armilla, Eebellus, Garzias, in Bonacin. ibid.,
n. xii.) Or if it did of itself oblige further, yet he that intends to bind
himself no otherwise, may break any promise without any more than venial
guilt, whether the matter be small or great which is promised (Ibid., n. xii.).
Lopez, that a promise may bind under mortal guilt, concludes it requisite
that he who makes it should have a mind to be so bound by it ; and so in
promising (as he says), unless there be an oath to confirm the promise, or
a writing, as is usual, they are not thought to oblige themselves to mortal
1 Excusatur a mortali — ex parte formse, hoc est quia non per se, seu ex intentione
peccatum illud fit — sed ex oblivione, aut ignorantia fucti, aut ex fiducia quam accipit
de eo cui promisit, aut ex causa quse sibi videtur rationabilis. — Sum. v. perfidia.
2 Est theologorum doctrina (quod obligator) si habuit animum se obligandi ; secus
si habuit animum essendi liber usque ad redditionem : vel si habuit animam fingendi:
quia licet peccet non obligatur tamen, nisi subesset causa de se ex prsecepto obligans :
puta, si promissa est patri vestis, et frigoribus alget. — Ibid. n. iv. Alias si non habuit
animum obligandi, non tenetur sub poena mortalis peccati ad pactum nudum servandam :
nisi subesset causa quae ad hoc obligaret de necessitate precepti, puta, promisi patri
meo vestem, qui moritur ex frigore, quoniam tenetur quamvis non habuerit animum
obligandi se. — Angel. Sum. v. pactum. n. iv.
3 Utrum autem quis obligatur ex pollicitatione ? et dico quod sic, quando pollicetur
civitati, universitati, clero, ecclesise, vel pauperibus alicujus loci, et ex causa: puta, ad
honorem Dei et hujusmodi: secus si fiat prsedictis sine causa: vel aliis a prsedictis
etiam cum causa : quia non obligatur, nisi pratextu promissionis aliquid cseperit. —
Hid. v. pollicitatio. Ita et eisdem verbis. — Angelus. Sum. v. pollicitatio.
4 In Sylvest. ibid. v. pactum. n. iv., Promissio sive pactum obligat in conscientia —
hoc autem Sum. Ang. et Resell, et est limitatio Coll. quern sequitur Panor. quando ex-
primitur causa promittendi.
CHAP. VIII.] IN THE ROMAN CHURCH. 175
sin ; and by this, says he, a multitude of scruples is removed.1 And he
says true, for hereby a man may without any scruple break any promises
that are not under his hand or oath.2 But what if he had no mind so to
oblige himself by his oath or writing ? Why, then, by his own rule, he is
no more bound by his written or sworn promise than by any other. To
this purpose he concludes again, that he who promises in word, without
mind or intention to oblige himself, is not bound in conscience to perform
it ;3 and this is their common doctrine. So that if a man intend not to be
honest, he need not be so, whatever he promise. These rules observed are
more than sufficient to excuse men from all faith and honesty in contracts
and promises of all sorts ; to fill the world with cheats and perfidiousness ;
to take away all confidence and security from men in dealing one with
another ; to ruin human society ; and to render Roman catholics less con
scientious, and more faithless and intolerable to mankind, than sober
heathens ; nor are they more like the rules of Christianity than those which
bid defiance to it.
Sect. 11. Hitherto, thus much of deceit and lies, in word and promises,
&c. Hypocrisy is a lie indeed ; both are equally sinful. Aquinas,4 after
some of the ancients, asserts that it is all alike to lie in deeds as in words :
as that is a composing of words, so this of acts, to signify and make one
believe what is false : both are used as instruments of deceit, and it is all
one which way you cozen another, so he be but cheated, as it is all one
whether you kill a man with a sword or an axe, as they express it ; and both
by their doctrine are made venial. Sylvester inquires whether to make a
false show of sanctity be a sin ?5 He answers that if it be for the honour of
God, and the profit of others, it is no sin ; but if it be to palliate his own
wickedness, and that he may be accounted good, then it is a sin, because it
is a false ostentation of sanctity. But so is the other too, which yet with
him is no sin ; either both must be acquitted, or neither. So Cajetan6 will
have it to be evil, though the end be good ; because we must not do evil,
that good may ensue. But they agree, and it is their common doctrine, that
bare hypocrisy, when one feigns he is good and is not, or better than he is,
is no mortal evil, though it hath the force of a lie,7 and be designed to deceive
1 Ut sit vera requiritur primo qnod adsit animus in promittente, dum promittit,
obligandi se ad mortale. Et sic inter promittendum, nisi adhibuerit juramentum rro-
missionis confirrnatorium, vel scripturam ut pro more hominum contingit, fit ut non se
censeant obligare ad culpam mortalem. Hinc tollitur scrupulorum multitudo — Pars.
ii. cap. xxx p. 175.
2 Promissio obligat nisi non habuisti animum te obligandi, sed solum proposuisti
facere. — Navar. Garzias in Sa. v. promise. Vix autem quis promittentium obligari iu-
tendit, nisi juret aut facial instrumentum — Idem, ibid,
3 Qui dum aliquid promittit verbo tenus. animo et intentione se obligandi caret, non
fit reus in conscientia obligationis promissi — Idem, ibid. p. 176.
Secundum cummuniter theologos, nemo ex quacunque promissione obligatur, nisi
qui habuit animum obligandi se. — Angel. Sum. v. pactum. n. iv.
4 Paria esse factis aut verbis mentiri, vid. Navar, cap. xviii. n. viii.
Non solum in verbo, sed etiam in facto, mendacium consistit, cum in utroque sit
eadem intentio fallendi, uterque sequaliter peccat, quia verbum et factum assumuntur
ut instrumentum fallendi: nee refert quantum ad peccatum, verbo, nutu, vel facto
mentiri; sicut nee quantum ad homicidium, uti gladio vel securi. — Sylvest. Sum. v.
mendacium, n. v.
5 Sum. v. simulatio n. iv. Ut pallietur iniquitas, et ipse bonus putetur, quod est
peccatum — ad honorem Dei, etproximorum sedificationem — et hoc non est peccatum.
6 Si finis ille sit bonus (puta, ad pedificationem aliorum) nihilominus peccatum est,
quia non sunt facienda mala ut bona eveniant. — Sum. v. hypocris. p. 340.
7 Solummodo intendit simulate se bonum seu meliorem quam sit, ct hoc hypocrisis
si nuda sit, licet non sit peccatum mortale, est tamen peccatum, quia mendacii vim
habet. — Cajetan, ibid. Sylvest, ibid. Navar. c. xviii. n. viii.
VOL. III. B b
176 WHAT CHIMES AKE VENIAL [CHAP. VIII.
others,1 otherwise it would not be so bad as a venial.2 Although he delight
in thus playing the hypocrite, it will not be worse ; this is but vanity, not
wickedness, unless it be for an end mortally wicked, such as will make an
act, otherwise indifferent, to be criminal. But if he made this false and
deceiving show for an evil end,3 to wit, for vain glory, so long as it is not
made his last end (to wit, his God), such vain glorious hypocrisy will be no
worse ; for though the sin, says Cajetan, be here doubled, yet the double sin
is but a single venial. And if he do those works which are naturally
ordained for the service of God with an intention not to serve him,4 but for
glory frorp men, it is but such hypocrisy, and that with some extenuation ;
it is not so bad explicitly, seeing the intention to deceive is but implicit.
They have a reverence for hypocrisy as a holy art : they honour it and their
church with the same title, both being holy alike (so much alike, some will
think, that it is hard to know the one from the other). They extol their
great saints from their holy hypocrisy. It is amongst the commendations
of Saint Dominic himself. Vincentius, Bishop of Beauvois, in his praises,
spends one chapter upon this subject, de sancta ejus hypocrisi, shewing that
it was not only the practice of their saint, but that he commended the holy
thing to his brethren, the friars predicant. Hypocrisy being such a holy
quality in their account, and a special ornament of their greatest saints, no
wonder if they be so far from branding it as a crime, that they declare it
meritorious. A religious person that feigns himself to have more holiness
than he hath, that others may be edified, sins not, but rather merits (so
Rosella v. Hypocr. n. i.) Thus they give us warning not to trust any shows
of sanctity or mortification amongst them, since they are so far from count
ing it a sin, that they conclude it meritorious even for their religious to
deceive others, with hypocritical ostentation of what holiness they have not.
Indeed the Romanists are concerned to speak favourably of hypocrisy, and
treat it with kindness ; for since they require no more truth and sincerity in
their dealings with men, and make no more than exterior shows of piety (if
so much) needful in the worship of God, and yet would be accounted the
best or only true Christians on earth ; if they should condemn hypocrisy as
a mortal sin, that religion and righteousness, which their church counts
sufficient, would be branded by themselves as damnably criminal.
Sect. 12. Disgracing and defaming others to their face by contumelies, or
behind their backs by detraction ; reproaching them with charges true or
false, to the impairing or ruining ,of their esteem or credit (though some of
them say this is worse than theft or robbery, and others make it worse than
adultery ; and in the .canon law such are .called murders ; yet) is allowed
under the notion of a venial jn £o many cases, that he who is addicted
thereto may satisfy his humour fully in the practice of it without scruple. It
is a maxim with them that the quality of sins in words is regulated by the
* j^acere opera quibus bonus appareat, cum non sit, sine intentione ostendendi se
bomirn, ,non est etiam veniale, juxta mentem omnium. — Idem, ibid.
2 Alias erit veniale, puta, cum in ipsa fictione delectetur, — magis vanus videtur
quam malqs. — Sylvest. ibid.
3 Si autero .finis ille sit vana gloria, non tamen ita quod in ea ponatur ultimus finis,
peccatum est veniale quidem sed duplicatum — Cajetan, ibid.
4 Qui opera ad Dei servitium naturaliter ordinata (ut sunt jejunium, oratio, eleemo-
syna) facit ex intentione non serviendi Deo, sed ob gloriam humanam, hypocrisis pec-
c.itum incurrit fprmaliter, implicite tamen. — Cajetan, ibid. p. 341.
Nonnunquaip, etjam fratres suos adinonuisse, ut aliquam ostenderent virtutis appar-
entiam in abstjn^ptiis, vigiliis, verborum ac gestorum disciplina, qtium apud saeculares
essent; et sic eps.sanqta quadam hypocrisi, ad fidei reverentiam, et virtutis amorem
mppensius invitarent. — .Specul- histor. 1. xix. c. cv.
CHAP. VIII.] IN THE ROMAN CHURCH. 177
intention.1 It is this that gives this sin, and others besides, their formality
(which Cajetan often inculcates) ; and without that they are no sins, or but
venial. Hence he tells us that the contempt of our neighbour is a mortal
sin, speaking formally, that is, with an intention of contemning him ; for no
man formally contemns another, but he that despises him, that he may
despise him ; so no man is a detractor formally, but he that backbites, that
he may backbite ; and no man is formally contumelious but he that speaks
reproachfullj7 that he may reproach.2 So that if he intend not thus to sin,
let him say what he will against his neighbour, he is not guilty of the sin
formally and in deed. Accordingly he tells us that materially (i. e. without
intention of dishonouring another) contumelious words may be spoken, either
without any sin, or any but what is venial.3 It is true, some of them say
words may be a crime, if they grievously defame a person, though they be
uttered without a design to do it; but then withal they allow of such
reproaches as venial, which are of no better consequence, but tend to disgrace
him effectually. To reproach him with natural defects of mind, or body, or
birth, is regularly but venial. All agree in this, says Sairus : To charge him
with ignorance, to say he has little wit and small judgment, to call him a
fool, or an hermaphrodite, or a bastard, though the charge be false. To
report one to be infected with the French disease is but venial, because that
is no great disgrace. (Pet. Navar. Sairus, et alii communiter in Bonacin.
ibid. n. ix.)4 Also to charge him falsely with any wickedness which they
count venial.6 Thus they may calumniate any man, and without crime
charge him falsely as a blasphemer, a thief, a liar, a perjured person, a
cheat, &c., since they count these in many degrees venial ; and if they be
consistent with the honour and reputation of Roman catholics, yet others,
either Christian or heathen, will think their credit blasted with such imputa
tions. Likewise to revile one in such terms as may signify either great or
lesser crimes, to accuse him as one greatly proud, covetous, wrathful, or
anything whatsoever which may denote either the natural inclination and
first motions or the outward acts, this is not mortal, because the hearers
are to put the better construction on it.6 And here is liberty enough to
calumniate in such terms as may ruin any person's reputation, upon a pre
sumption that all who hear the slander will be always so wise and good as
any rarely are. Or if a man be noted for wickedness already, you may
charge him with crimes that are not known, and yet offend but venially, be-
1 Aquinas, et Alexander Alensis, in Sylv. Sum. v. contumel. n. ii.
2 Hinc patet quod contemptus proximi est peccatum mortale formaliter loquendo,
hoc est ex intentione contemnendi. Nullus enim formaliter contemnit proximum,
nisi qui spernit proximum ut spernat proximum : sicut nullus detrahit formaliter,
nisi qui detrahit ut detrahat, &c. — Cajetan, Sum. v. contemptus.
3 Materialiter (hoc est non ex intentione dehonorandi) possunt verba contumeliosa
etiam absque ullo peccato dici. — Ibid. v. contumelia, Soto de Just. 1. v. q. x. art. ii.
4 Lib. xi. c. vi. n. iv.
Dctegere falso defectus naturales, puta quod est luscus, claudus, mancus, gibbosns,
ignarus, et alia hujusmodi, qua? non pertinent ad bonam famam morum, non est suo
genere, nee regulariter mortale. — Navar, cap. xviii. n. xxiii. Vid. Bonacin. de restit.
disp. ii. q. iv. punct ii.
5 Imponere vel detegere veniale, non est de se mortale. — Idem, Navar, ibid. n. xxiv.
Sylvest. Sum. v. detractio n. ii., non esse mortale in his quse sunt modicffi importantiae,
ut venialia quse commnniter non infament secundum Amoninum, et Angelum, Sum. v.
detract, n. ii. ; Pet. Navar, Arragon. in Bonacin. ibid. n. vi. et alii communiter.
6 Qui ex loquacitate profert ea, quse et pro mortal! et pro veniali possunt accipi, ut
dicendo talis est magnus, superbus, avarus, iracundus, vel hujusmodi, qnce sumi possunt
et pro naturali inclinatione et motu primo, non peccat mortaliter ; quia audientes debent
in meliorem partem interpretari. — Sylvest. secunclum Antoninum, ibid.; Angelus, ibid. ;
Graff. 1. ii. cap. cxxxvii. n. xxvi; i*et. Navar, Sairus, Arragon, et alii communiter in
Bonacin. ibid.
178 WHAT CRIMES AKE VENIAL [CHAP. VIII.
cause you cannot hurt his reputation, which is hurt already ;J as if, when a
man has dangerously wounded himself, you might give him more wounds
and despatch him, when life and fame are of like account ; or you may
charge those falsely for committing a crime when they did it not, if it hath
been their practice before ;2 or you may charge them with any crimes that
are secret, if they be less than those that are known ;3 as if one had been
guilty of murder, you may accuse him of theft, and if he hath stolen, you
may accuse him of fornication, and if he be a heretic you may charge him
with anything, since with them nothing is worse than what they count
heresy. Or you may accuse others of any wickedness, which such sort of
persons seem to make nothing of, as some young men of fornication, and
others of adulteries.* Further, any terms tending to defame others may be
used in passion, such as hinders full deliberation, for these will excuse blas
phemy against God, much more the worst reproaches of men ; or you may
do it in jest, with moderate facetiousness, when the reproach is set off
neatly ;5 then it is a virtue with those who learn their divinity of Aristotle
rather than the apostle, and think if a man hath wit he needs herein have
no conscience. Or you may do it out of levity or pleasure in tattling, unless
the words be so exasperating as to occasion some other deadly evil ;6 or it
may be done by way of recital, suggesting what tends to blast them as re
ported by others ;7 or when the defamer is not believed, or gives no just
cause of belief;8 or for correction, for they may defame others to amend
them and reform them by making them worse than they are.9 Or through
some want of cautiousness, as amongst women and persons of inferior rank,
who vent what reproachful language comes next, how injurious soever ;10 or
when their reputation does hurt, and may seduce others, to defame them is
absolutely lawful, eos defamare esse licitum, absolute respondet Adrianus in
Soto, ibid. q. x. art. ii. Or (to add no more) if one accuse others whom
they think he ought not, though he impute nothing to them but what is
true, they may charge him with false crimes ; this will be no worse than a
venial fault (Bannes, xxii. q. Ixx. art. iii. p. ii.) Thus, as in other cases, so
* Si ille cui dicit habebat eum pro scelerato : quia jam infamatus erat apud eum de
aliis, et si non de isto. — Anpelus, ibid. Idem est in mortalibus notoriis, secundum
Archiepiscopum, quia non Iseditur fama jam laesa. — Sylvest. ibid.
2 Mentitus est meretricem tali node admisisse lenonem, eo casu non restituere famam,
non est peccatum mortale. — Graff, ibid. n. xxii. secundum Cajetanum. Excusatur a
peccato mortali, qui aliquem infamavit cum secundum suam existimationem ilia non
esset infamia, — Ibid.
3 Idem esset in criminibus mortalibus etiam occultis, si sunt minora notoriis, sicut
non est infamia noto.rio homicidas et furi, quod sit fornicatus — Sylvest. ibid.
4 Si sunt personse quarum famam simplex fornicatio in nullo laedit, ut juvenes sse-
culares — quod simile est de adulterio apud multos. — Graff, ibid, (juxta Cajetanum)
n. xxviii.
5 Kespondetur quod convitiari, secundum Arist. iv. Ethic, c. viii., eatenus est
virtutis Kutrapelise, quatenus intra limites moderataB facetia? continetur: quando scil.
urbanitatis venustas in convitio adest. — Soto de Just. 1. v. q. ix. art. ii. p. 172.
6 Si autem ex animi levitate loquendive libidine ore labatur in summa, si propter
aliquam causam non necessarian! fiat : peccatum est plurimum veniale — Idem, ibid.
q. x. art. ii. ; Cajetan, Sum. v. contumel.
7 Idem esse (veniale) secundum Scotum, quum ex loqnacitate dicuntur infamatoria
recitative — Sylvest. ibid. Cajetan. in xxii. q. Ixxiii. art. ii.
8 Quoties non dedit justam causam credendi, vel non fuit ei adhibita fides. — Graff,
ibid. n. xxiii.
9 Nee qui per fraternam correctionem aliquem infamavit, et ad majorem emendam,
&c. — Idem, ibid. n. xxiv. ; Soto, ibid. q. ix. art. ii.
10 Ubi vero ronnullus est cautelse defectus, plurimum, oonsuevit esse veniale, ut f-aspe
inter mulierculas continpit, et homines infimse classis, qui invicem se coiivitiis consper-
gunt, ut in buccam veuiunt. —Soto, ibid. Graff, ibid. n. ix.
CHAP. VIII.] IN THE ROMAN CHUECH. 179
when anything is said or writ to the disparagement of their church or them
selves, how justly and truly soever ; if they fix upon the authors the most
odious imputations that can be invented (such as Bolsec and Cochleus would
have fastened upon Luther and Calvin), and divulge them with a design to
delude the world into a belief thereof, though their own consciences tell them
there is not a syllable of truth therein, yet they incur no fault thereby that
a good catholic need fear or make conscience of. This is not only the opi
nion of the Jesuits, but the common doctrine of Aquinas his disciples, as
Ledesma, a Dominican, assures us ; and so we may spare those more than
twenty doctors, which, Caramuel says, assert it. Hereby they give warning
to mankind, that they are no more to be trusted in their charges against
their opposers, to vindicate the reputation of themselves or their church,
than such persons will be trusted in a court which openly sentenced them to
the pillory for false testimony ; yea, in this maxim they have as good as set
themselves upon a pillory, and done that justice to the world as to fix this
inscription upon their own foreheads, We are they who declare it no crime
to calumniate most odiously and falsely whoever speak ill (how truly soever)
of us and our church. These are some of their methods for destroying the
honour and reputation of others, without any fault which they regard ; they
deliver them in great variety, so that every one so disposed may serve him
self of such as suit his humour. And as a man may defame others, so he
may do the same good office for himself,1 not only by blazoning his secret
wickedness, but by charging himself falsely with crimes he never acted ; thus
to impair or utterly ruin his own credit, is but regularly a venial fault, ac
cording to Adrian and Sotus and others ; for prodigality is but a venial, and
this is but to be prodigal of one's credit.
Sect. 13. Flattery also (that falseness of every sort, even the vilest, may
not miss of their favour and encouragement) is reconciled to common prac
tise under the notion of a venial. To praise one for the virtue which he
has not, or the good that he does not, is little or no fault.2 To extol the
good he does above measure and desert, is as innocent ; yea, when a man is
to be praised for a good work, though you know he will thereby be trans
ported with deadly pride, such as will destroy his soul, yet you should not
desist, but may and ought to lay aside the sense of his future ruin, because
(says Cardinal Cajetan) there are twelve hours in the day, and a man may
in an instant be illuminated and changed by divine mercy.3 To applaud
one for his sins, if they be not mortal, is as harmless, when it is out of a
design to please the sinner without ruining him, or to gain some advantage
by such flattery ;4 so that when it is both wicked and sordid at once, yet will
1 Detegere propria peccata vera et secreta, et imponere sibi falsa, suo genere et re-
gulariter non est nisi veniale ; quamvis per illud notabiliter fama lasdatur, aut omnino
amittatur, ut Magister Sotus explicuit, et multo ante Adrianus sensit. Navar. cap. xviii.
n. xxvii. et xxiv. et xxviii. Prodigalitas regulariter non est peccatum mortale, ut S.
Thorn, et detectio proprii peccati non est injustitia, sed prodigalitas famse. — Ibid.
2 Est adulatio prima, quando quis adulatur, vel attribuit alicui bonum virtutis, quod
ille non habet. Secunda quando nimium vel ultra debitum extollit bonum, quod habet,
et utrumque istorum est veniale. — Graff, decis. pars. ii. 1. iii. c. iii. n. v.
3 Quum aliquis debet ex officio aliquem de bono aliquo opere laudare, etiamsi si
sciat laudatum in superbiam mortalem se elaturum, non tenetur propterea desistere a
debito officio: potest tamen et debet deponere hujusmodi scientiam de futura ruina
illius, quia duodecim hone sunt diei, et potest in instanti homo illuminari, et mutari a
jdivina miserecordia — Cajet. Sum. v. adulatio.
4 Kst autem peccatum veniale quando vel laudatur aliquis de malis venialibus, vel
de bonis, sola complacendi intentione absque ruina, vel etiam ob aliqtiam utilitatem
consequendam, vel non impediendam, ut de se patet. — Cajetan, ibid. Graff, p. 1, 1. ii.
cap. cxxxviil. 11. i., clxi. ; Aquinas ii. 2, q. cxv. art. ii. ; Sylv. v. adalat. n. iv.
180 WHAT CRIMES AEE VENIAL [CHAP. VIII.
they scarce count it a fault. There is no more hurt in giving flatterers re
ward and encouragement. Sylvester inquires if this be a mortal sin 91 and
in him Aquinas answers No, unless a man affect, as Herod, to be extolled as
a god, or design and desire to be magnified for mortal crimes. But it is a
virtue to give consent to false flattery, as when a woman who is secretly an
adulteress is praised for faithfulness to her husband, that scandal may be
avoided and others deluded by a good opinion of her.2 And so we may
understand how the praises of the church of Rome for her faithfulness to
Christ come to be a virtue. Or if one be not in so complacent a humour as
to flatter others, he may curse them at as easy a rate, for it is but a
venial fault to curse in words3 (if not from the heart) any thing, any person,
one's own father not excepted ; to imprecate any mischief or misery to
them ; to wish God's curse on them, or an ill end might befal them, or the
devil might have them.4 And when he is at it he may curse the devil too.
It is no sin at all if it be for his fault, and gives the devil but his due.5
Cursing may be one's usual practice as innocently.6 It is scarce so bad as
a venial, when cursing is used for honest recreation.7 And he may curse
the irrational creatures or the elements, and if he do it with his mouth only,
or with both mouth and heart, without respect either to God or man, in
these cases it is only a venial fault.8
'Sect. 14. I have been long in viewing their account of venial sins ; the
pernicious use made of it to corrupt the whole body of practical Christianity,
and to give liberty to the acting of all sorts of wickedness, with this modifi
cation, will excuse me. They venture hard to leave in a manner no mortal
sin, and so none needful to be avoided. This will be further manifest by
what they determine concerning those few sins which they style mortal or
capital ; they are reduced, in their ordinary reckoning, to seven. Some of
these they conclude to be in their own nature, or regularly venial ; in others
of them they state the mortalness so high, that those who will be satisfied
with wickedness which is not rare and prodigious, may live in the sins, and
not reach the mortalness, and so wickedness which is deadly, in their specu
lative account, may be practised without mortal danger.
1 Utrnm dare adulatoribus sit peccatum mortale? et dicit S. Thorn, ii. 2, q. clxviii.
quod non : nisi niniius appetitus vanse gloria? — sicut delectabatur Herodes, quum ei
Dei et non hominis laudes dabantur: vel nisi intendat quis et cupiat laudationera
de peccatis — Et hoc est quod dicit Alexand. de Alis, quod tale peccatum est ista
datio, quale adulatio propter quam dat, id est si venialis veniale, &c. — Sum. v.
adulatio. n. vi.
2 Imo virtus est consentire laudi, sive se false laudanti, de virtute tamen suo statui
necessaria, exemplum de uxore occulte adultera, qua? de fidelitate laudatur, non eo
intuitu ut laudetur, sed ut per bonam opinionem, quam alii habent, scandalum evitetur.
— Graff. 1. ii. cap. cxxxviii. n. ii. ; Navar. cap. xxiii. n. xiii.
3 Ore tantum maledicere non est mortale, ut communiter maledicunt parentes filiis,
et coloni, et muliones bobus, et mulis. — Idem, ibid. n. cxvii.
* Vid. Soto de Just. 1. v. v. q. xii. art. ii. ; Navar. ibid.
5 Peccat qui maledicit diabolo ratione suas naturae, quia ilia bona est, et a Deo facta ;
secus si ratione suae culpse, et tradit S. Thom. modo nee plus nee aliter quam meretur.
— Idem, ibid. Cajetan. sum. v. maledictio.
6 Quum malo usu hujusmodi profert et est veniale peccatum. — Cajetan. ibid.
7 Contingit tamen inquit (S. Tho.) quod aliquando sit veniale — vel propter affectum
proferentis, dum ex levi motu vel ludo — talia verba profert, quia peccata verborum ex
affectu pensantur. — Sylvest. v. maledict. n. iii. Sit veniale — quod ex levi motu seu
lusu. — Soto, ibid. Aliquando etiam culpa veniali carere possit, ut si fiat joco et ludo,
vel causa recreationis honestse.
8 Si poenitens dicat se maledixisse creaturam irrationalem vel elementa, interrogare
debet confessarius maledixeritne ore tantum, vel ore et animo, nulla ratione Dei vel
proximi habita, quia in his casibus est tantum veniale peccatum. — Graff. 1. ii. c. Ixxii.
n. iii. ; Navar. ibid. n. cxvii.
CHAP. VIII.] IN THE ROMAN CHURCH. 181
Covetousness is one of these capital crimes, which in general they heavily
aggravate, and inveigh against, as most pernicious ; yet when they come to
direct conscience, and give particular rules for practice, it is shrunk into a
harmless venial. Covetousness, says Cajetan, simply and absolutely, is not
a mortal sin in its own nature, because it is not ayainst, but besides charity.1
To deliver themselves more distinctly, they consider this sin, either as it is
opposed to liberality or to justice ; as it is opposite to the former virtue,
they generally determine it is but a venial fault ; so the same cardinal, As it
is contrary to liberality, and signifies an inordinate desire of money, so
commonly it is a venial sin.2 Thus Navarre,3 and Sotus,4 and all after
Aquinas.5 So that by their doctrine, if a rich man should be so sordidly,
so monstrously tenacious, as not to perform one act of liberality to himself
or others, in all his life, yet would not this be a mortal sin, since the vice,
which is opposite to all liberality, and wholly exclusive of it, is but a venial
fault. Only when it is opposed to injustice,6 it may be a mortal sin, that is,
when a man gets riches by unjust practices and methods, or detains what
he has unrighteously. Thus Covetousness, however it comes into the account
of mortal sins, yet it will stand there as a cipher, and signify no such thing,
unless injustice be added to it. Let a man have the most extravagant
passion for riches, let him be as greedy as hell or the grave, and penurious
as the worst of misers can be, yet if he be not withal a thief, or a cheat, and
attempt not to get or keep an estate by fraud or violence, there is no guilt
upon him that he need regard. In their sense only thieves and robbers,
extortioners or cheats, are covetous, when Covetousness is a crime.7 They
speak of Covetousness as little worse than an indifferent thing. Injustice
added to an act, otherwise lawful, will make it criminal, and this vice will
be no crime upon easier terms. But is Covetousness a mortal sin, indeed,
with them, when it is accompanied with injustice ? They would seem to
say so sometimes, but then they unsay it again in their other decisions. They
allow men to gain unrighteously, and to keep what they have so gained.
They declare them not obliged to restitution of what they have got by sinful
practices, yea, and such as are most abominable. I have shewed before
what unjust and fraudulent methods of gaming8 they encourage under the
favour of venial faults ; let me here instance in gaming only. This with them
is venial,9 though it be not only of an ordinate, but of an excessive desire of
gaining, if there be no other mortal ingredient ; yea, though not only the
subservient, but the principal end be lucre, and so that which is only for
recreation be turned into a trade. And this is not only the opinion of some
particular doctors, but seems to be the persuasion of them all ; for, says
Navarre, we see in all parts of the world, all sorts of people play for great sums
of money, and the greatest part of them principally for gain ; and yet the con-
1 Simpliciter et absolute non est peccatum mortals ex suo genere, quia non est con
tra, sed prseter charitatem. — Sum v. Avaritia.
2 Ut contrariatur liberalitati, et sic significat inordinatum appetitum pecunise : et
sic cominuniter est peccatum veniale. — Ibid.
3 Cap. xxiii. n. Ixx. 4 De Just. 1. iv. q. v. art. ii. p. 112.
5 22 q. cxviii. art. iv. 6 Qu. 'justice'? — ED.
7 Ut opponitur justitise, et sic significat in justam voluntatem accipiendi seu retin-
endi alienum, et est manifesto mortale peccatum, et juxta hunc sensum, usurarios,
fures, latrones, negotiatores fraudulentos, &c., avaros dicimus. — Cajetan. Hid.
8 Qu. ' gaining ?' — ED.
9 Multi ludo, qui recreationis causa licitus et sanctus est, abutuntur, ut negotiatione
ad lucrum — ludunt principaliter propter lucrum. Et hoc semper est peccatum : quo-
niam est dare operam turpi lucro, si tamen nullaalia deformitas iminisceatur, non est
peccatum mortale. — Cajetan. sum. v. ; Ludere. p. 410 ; Navar. cap. xx. u. iii. ; Lopez.
pars. ii. c. xxxi. p. 183.
182 WHAT CRIMES AKE VENIAL [CHAP. VIII.
fessors absolve them, though they signify no intention to give over the
practice, which they could not do, if there were any mortal sin in it.1 And
such gaming is allowed, even that which they call diabolical,2 in any place,
though in their account sacred;3 at any time, for whole days, even the
holiest, that little time excepted which will suffice the people to hear the
chief parts of the mass ; or in any person, even their cloistered pretenders to
perfection, so they omit not divine service. Their mode of devotion needs
be no hindrance, for with them it is lawful to make a game of their prayers.
Lopez inquires (an licitum sit ludere preces sacras) if it be lawful to play at
prayers. He says it is the practice of devout persons, and that Navarre
seems to approve it, part ii. c. xxxii. ; so does Bonacina after Navarre,
Rebellus, and others, De restit. disp. ii. q. iii., punct. i. n. viii., and not
only at Ave Marys, but other prayers also, and that it will be no irreverence
against God to play with their prayers, if they do it reverently, Ibid. To
say nothing that their clergy and monks may be spectators of games, and
shows that are mortally wicked, if they continue not a long time at it, and
yet offend but venially .4 They teach further, that it is not needful to restore
what is wickedly gained.5 Sylvester, after others, says, that filthy lucre
(that is, dishonest or shameful gain) is not necessarily to be restored, it is
but matter of counsel.6 But he that hath lost much at unlawful games may
take another course for his satisfaction ; for pope Adrian and others allow
him to steal it from him that has won it, Vid. Lopez, ibid. Or to save him
self the trouble of stealing, he may refuse to pay what he loses ; or if he
have bound himself by oath to pay it, not only the pope, but any bishop
may release him from the obligation of his oath, and that without the cita
tion of the party. So Navarre, Corduba, Sotus, Penna., et alii in Bonacina,
ibid, punct. iii. n. ii. Yea, they will not have those obliged to make resti
tution who have received anything for acting enormous wickedness, for
example, a judge for passing an unjust sentence, or a witness for false testi
mony and perjury, or a man for satisfying the lust of a lewd woman, or any
sort of woman for prostituting themselves, or an assassin for murdering,
or a rogue for firing houses or towns, all are comprised in this conclusion,
that which is unjustly received, freely of the giver, where there is wicked
ness on both parts (as in giving, so in receiving), is not, by virtue of any
command, to be restored to any.7 Only (for the encouragement of covetous-
1 In omnibus mundi partibus cujusque ordinis laicos videmus magnaiu pecunia-
rum summam, et maximam eorum partem principaliter propter lucrum ludere, et a
confessariis, sine proposito nunquam ita ludendi, absolvi ; quod facere nequirent, si in
eo mortaliter peccarent. — Navar. ibid. n. xi.
2 Quseritur utrum et quomodo ludus diabolicus alearis sit peccatum ? et dico quod
hie ludus non est peccatum, vel est veniale quum luditur aliquid modicum, &c. — Sylvest.
sum. v. ludus. n. iv.
3 Navar. ibid. n. iii.
4 Peccat clericus vel monachus qui ludum mortaliter malam spectat, si multo tern-
pore spectat, secus si parvo. — Navar. ibid. n. xiv.
5 Nullus tenetur cum famse periculo rcm alterius restituere. Est communis sen-
tentia. — Cajctan. \. resttt- Navar. c. xix. n. xc. (Tol. 1. v. c. xxvii.). This will go near
to excuse most, if not all: dicitur non posse — qui commode non potest. — Cap. xvii.
n. Ivi.
6 Non tamen necessario tale turpe lucrum est restituendum ; secundum Rodofred,
sed de consilio solum. — Sum v. Emptio, n. x. ; Vid. Lopez, ibid.
7 Acceptum voluntarie ab alio, ita ut ab utraque parte admittittnr turpitude, nulli
est de precepto restituendum, S. Antoninus Monaldus, Angelus, Sylvester, (in) Navar,
c. xvii. n. xxxvi. et n. xxx. Sensit Thorn, et Cajetan, quod quicquid turpiter accipit
contra legis prohibitionem — ut in Simonia — lucro meretricis (et idem diceret de datis
et acceptis ob alia quaecunque crimina), quod non sit restituendum, nee pauperibus
Vid. Vasq. opusc. moral, p. 134, dub. ix. n. Ixxxiv.
CHAP. VIII. J IN THE ROMAN CHURCH. 183
ness, and injustice together) where money is given for the perpetrating of
such crimes, if they be not acted, it is to be restored ; but if the wickedness
be done, the villanous actor may conscientiously detain it. As the judge
that receives a bribe for a false sentence, if he pass a just one, he is obliged
to restore, but not if he make an unjust award.1 And a witness, if he
receive money for a true testimony, is bound to restore it, but not for a false
deposition.2 He that is promised a reward for murdering a man, may not
receive or keep it before he kill him, but after the murder is done, he may
take it (and need not restore it) upon the account of his labour and hazard
in killing him, and because therein he has done a fact profitable and delight
ful to him that hired him, Idem ibid. n. v. ; Pet. Navar. et alii. So an
astrologer, who takes money for telling things which he cannot know but by
the help of the devil, is not bound to restore it, after diligence and pains to
get the devil's assistance therein, because that diligence and pains (with the
devil) is valuable, though it prove ineffectual. But he that pretends but to
this skill, and makes no use of the devil, is bound to restore, Pet. Navar. et
alii cum Bonacin. ibid. n. x. And that the poor may be cut off every way by
covetousness, whether it be with injustice or without it, though they say
what is received for the perpetrating of wicked acts, may be restored to the
poor ; yet it is a rule with them that restitution to the poor, in this, and
other cases, is only a counsel, not a command,3 so that he who is hired to
do villany may restore what he received to the poor, if he will, but if he will
not, he needs not ; he may conscientiously enjoy the fruits of his villany,
and the poor have nothing. In short, not only disquietment of mind through
the tumult of worldly distracting cares, and the restless agitation of a
covetous humour,4 but also hardness of heart against the poor, and unmerci-
fulness to them in their distress (the natural effect of extreme covetousness)
is as innocent as its cause, no worse than venial, unless when one is obliged
under pain of mortal guilt to afford relief.5 And when is that ? Only in
extreme necessity,6 when the starving man may sell his own child to get
bread ;7 or when it will be lawful to steal from him who would otherwise
part with nothing;8 or when he may be compelled by law to part with some
thing ;9 then his heart must relent so far as to let go what he cannot keep ;
but it is like he may never meet with such a case while he lives, and then
the miser is excused ; no moment of his life need be embittered with one
act of charity ; he may enjoy the felicity of a petrified heart all his days,
and not suffer by one dint in it. Or if he should unhappily meet with one
in such extremity, yet may he escape without giving a farthing ; it will be
enough to exchange or to lend ; yea, he may be excused from either giving
or lending,10 if it be but likely that any other may do it.11 In fine, this
1 Quando malurn ob quod datum fuit, non consequitur. ut si datum est judici quo
inique judicaret, et recte judicavit, &c., datori, et non paupe.ribus restituendum est ; ut
doctissimus Medina, efficaciter probat. — Navar. ibid. n. xxx. p. 295, et c. xxv. n. xlv.
2 Peccat qui mercedem accipit, ut verum testetur, cum obligatione restituendi ei
qui dedit ; et qui accipit, ut falsum testetur, sine tamen necessitate restituendi. Vid.
Bonacin. de restit. disp. i. q. iii. punct. ii. n. vi. et punct. iii. n. viii.
3 Est regula Vervecelli, recepta a S. Antonino, Angel. Sylvest. et ab aliis compluri-
mis, quod restitutio, quse non est facienda alicui certse persona;, sed pauperibus, non
debetur ex prsecepto, sed solum ex consilio. — Navar. ibid. c. xvii. n. xxx.
4 Cajetan. sum. v. inquietude.
5 Per duritiam cordis, et inquietudinem mentis peccant qui non subveniunt pauperi,
quoties tenentur de precepto obligante ad mortals — alias enim hacc venialia tanturn
sunt. — Navar. c. xxiii. n. Ixxvi.
6 Idem. cap. xxiv. n. v. 7 Idem. c. xxiii. n. xcv.
8 Vid. supra. 9 Glossa communiter recepta. — Ibid. n. Ixxiv.
10 Idem ibid. n. xcv. " Idem. c. xxiv. n. v.
184 WHAT CRIMES ABE VENIAL [CHAP. VIII.
unmercifulness, which admits no compassion for the distress of others, is
scarce ever mortal, unless it become so (accidentally) by some other mortal
acts, and so there is no need to confess it as a sin.1 How well does this
indulgence to such monstrous covetousness as quite swallows up at once
Christian charity, mercy, and liberality, become those who cry up themselves
as the sole assertors of the necessity of good works ?
But that they may not be partial, they shew themselves as favourable to
the crime in the other extreme : pure prodigality is no mortal sin, because
it is a less fault than covetousness, contrary to liberality, which is manifestly
of itself no mortal sin ; and the reason of both is, neither of them is against
charity to God or others, but only besides it ; so Cajetan and others.2 So
Navarre : prodigality (including both that of a man's credit and his estate) is
regularly no mortal sin ;3 and this after Aquinas.4
Sect. 15. Pride is another capital crime ; they style it the queen of mortal
sins ;5 but then they will have it advanced so high before it be mortal, that
the proudest person amongst Christians can seldom reach it. And so all
pride which is not of an extraordinary size, and such as is rarely found,
must pass for venial. In Aquinas it is an aversion to God, in that he will
not be subject to him and his will ; not upon other accounts (to wit, desire
of pleasure or profit, &c.), but out of contempt ;6 so Cajetan also, and others
after him.7 Navarre says they make it an actual contempt of being subject
to God ; and adds, thanks be to God, this is but found in few Christians,
though all are truly proud.8 So that mortal pride, by that account which
the oracle of their school and his followers give of it, is rarely to be found
in the Christian world. It is questionable whether Scotus did count that
pride mortal which Aquinas judged to be so ; he says, few learned men know
in what degree it is deadly, and others are not bound to know it.9 However,
Cajetan ventures to tell us what pride is venial, and his account is worth our
view. It is thus at large : He that shews himself so irreligious and ungrate
ful, as if he had not received all from God, is proud (says he) in the first
kind ; for of a like effect the apostle says, What hast thou which thou hast
not received ? why dost thou glory as if thou hadst not received ? whereby
glorying, as the effect, the inward pride is manifested, as though he had not
received it. Likewise when one is so affected as to be secure concerning the
good he hath, or querulous for the good which is lost, or wonders that he is
1 Quia hsec fere minqaam sunt mortalia nisi conjungantur aliis actibus mortalibus,
non sunt necessario confitenda, quia satis est confiteri ilia mortalia, quse per predictain
duritiam et inquietudinem admittuntur. — Idem, c. xxiii. n. Ixxvi.
2 Prodigalitas non est mortale peccatum si pura est : quia minus peccatum est, quam
avaritia liberalitati contraria ; quum si pura est, constat non esse mortalem. Et
utriusque ratio est quia neutra, agit contra charitatem Dei aut proximi, sed praeter
illam. — Cajetan. Sum. v. Prodigal.
3 Cap. xviii. n. xxviii. 4 xxii. q. cxx art. ii. et iii.
5 Ipsa vitioruin regina, superbia. — Oregor. moral, xxxi. ; Aquinas, ii. 2, q. clxii
art. viii.
6 Ex parte aversionis superbia habet maximam gravitatem, quia in aliis peccatis
homo a Deo avertitur vel propter ignorantiam vel propter infirmitatem, sive propter
desiderium cujuscunqne alterius boni. Sed superbia habet aversionem a Deo ex hoc
ipso quod non vult Deo et ejus reguloe subjici — cujus natus est Dei contemptus. — :
Again, xxii. q. cxlii. n. vi.
7 Sum. v. superbia, vid. Sylvest. v. superbia.
8 Requirunt uterque Thomas communiter recepti ad ejus essentiam actualem con-
temptum subjiciendi se Deo et legi ejus— cum id (GratiaDeo) pauci Christiani faciant et
vere omnes aliquo modo superbiamus, c. xxiii n. v. certe paucissimi Christiani, &c n. vi.
9 Quilibet tenetur vitare omne peccatum mortale, tamen non tenetur scire in quo
gradu superbia est peccatum mortale, quia uec multi expert! sciunt. — Scotus, in &t.
Clar. Frobl. xv. p. xciv.
CHAP. VIII.] IN THE ROMAN CHUECH. 185
not heard of God, this is the second kind of pride, because such a one makes
account that such things are due to him. But he that prefers himself before
others, and is prone to spy in his mind or fancy the defects of others, or to
excuse his own naughtiness and to aggravate that of others, has a third sort
of pride, when he will have himself to be great as if he alone were great.
Further, he who caring little for the heavenly country, for the members of
Christ, for the expiation of his sins, passing his days as one dreaming or
scarce awake, has a fourth kind of pride ; for he presumes he is a heavenly
citizen, a friend of God, a son, a member, when such negligence and care
lessness are no evidence of his favours, the love of God, where it is, producing
(those) great things. And likewise in reference to his neighbour's crudeness
of mind, and incompassionateness to others, counting injuries intolerable,
impatience, not enduring to be slighted, indignation, and the like, do shew
that the man thinks better of himself than he is, &C.1 So great a litter of
this monster he exposes to our view, telling us its issue is much more
numerous ; and then strokes all gently over, calling them venials. These,
says he, and many others, are a sort of imperfect pride, and are com
monly venial sins for the imperfectness of them, since they occur in the
manner of passions, without injury to God or others.2 Yet (that we may be
the more amazed to see all this pass for a little fault) such sins, he adds,
hinder spiritual life exceedingly, being of the stock of pride, when it is
written that God resists the proud. As for that pride which they count
mortal, and grown to its full height, Aquinas out of Gregory,3 and others
after both,4 give an account of it in some particulars. The prime are these :
When one thinks that good he has is from himself; when he thinks that
what he has from God is for his merits ; and when he boasts that he hath
what he has not.6 If their great Azpilcueta could see none of this most
deadly crime amongst Christians, having the merit of congruity and con-
dignity before him, either his sight failed him, or his church was not visible.
Others, with his eyes, can see not only mortal pride, but (as deadly a sin)
infidelity, where this is part of a creed.6 To make up one article of two deadly
sins, must be a sure mark of the only church. Seriously, finding so many
of their authors on this head, charging the opinion of merit, with mortal
pride ; and therein following not only the greatest of their doctors, but the
most infallible of their bishops, I have wondered why they did not either
make that none of their faith or this no such sin. What salvo they will find
against deadly sin, when it is in their faith, I know not ; but if part of their
belief had proved arrogance (though that sounds like the worst of pride),
they might have come off well enough, for arrogance is a venial sin, except
in some rare cases. It is, says Cajetan,7 frequently venial, when without
1 Sum. v. superbia.
2 Sunt autem hsec et multa alia, quss imperfects sunt superbiae. communiter veni-
alia peccata propter imperfectionem actus, dum per modum passionum occurrunt
absque injuria Dei et proximorum. Impediunt autem hujusmodi peccata valde vitam
spiritualem : utpote ex genere superbia} existentia : quurn scriptum sit, Superbis Deus
resistit. — Ibid. p. 548.
3 xxii. q. cxjii. art. iv.
4 Angelus. v. superb. : Sylvest. v. superb. ; Navar. c. xxiii. n. vii. alii communiter.
5 Secundum hoc sumuntur duae primae superbiae species, scilicet cum quis a seme-
tipso habere sestimat quod a Deo habet, vel cum propriis meritis sibi datum desuper
credit. — Sic cst tertia species superbise, cum scilicet aliquis jactat se babere quod non
habet. — Aquinas, ibid.
6 Credere id (viz. predicta) in genere est actus — infidelitatis. — Navar. ibid. n. viii.
In universal! dicere — bonum aliquod habere a se et uon a Deo, vel suis meritis, hoc
pertinet ad infidelitatem, et est mortale peccatum infidelitatis. — Angel. Sum v. superbia.
7 Est autem frequenter venialis arrogantia dum absque prejudicio proximi astimat
186 WHAT CRIMES AKE VENIAL [CHAP. VIII.
prejudice of others a man values himself as having more knowlege, or good
ness, or authority than he hath ; and again, It is a sin, but it is not mortal,
unless when it usurps against God ; as the king of Tyre, when he said, I am
God (now none are observed to do this except the pope, who has the law in
his own hand), or against others by tyranny (which is so odious as all dis
claim it; and affecting it is no worse than affecting to kill men without con
sent, which with him is not deadly1), or unless it be made one's ultimate
end (which none will own). Accordingly, Angelus determines that arrogancy
is commonly a venial fault, unless upon the account of something else that
is mortal, as when it arises from mortal pride ; but that (as he and others
define it we heard before) is scarce to be found amongst Christians.2
Sect. 16. Ambition was wont to be counted a deadly crime ; the world
and the church too has reason to judge it so, since the most of their
miseries and ruins may be imputed to it ; but the church of Rome and her
champions are concerned not to think so ill of it, stito curia, in the sense of
the court it may pass for venial. Angelus inquires whether ambition be a
mortal sin ?3 He answers negatively, it is not so simply, but may be so in
respect of its end, and so may anything in itself lawful be, if its end be
criminal ; or it may be so, if the thing affected be a crime, but that is acci
dental, and still ambitiousness, the inordinacy of the affection is excused,
and may transgress all bounds if the honour and power affected be lawful.
Thus Cajetan, he will yield it more than venial,4 when one will be honoured
for a crime, or would be counted a god; accordingly, it is resolved by Syl
vester,8 with Navarre, regularly an inordinate appetite or greediness of honour
exceeds not the bounds of a venial fault.6 Indeed, if pride and ambition had
been branded as damnable, two cardinal virtues had been concerned, and,
which is more, the Vatican throne, both in its foundation and supports.
Sect. 17. Vain glory is another capital crime in their account, and preg
nant with many others. They define it to be an inordinate affecting of human
glory, and yet determine, that an inordinate affecting of praise, or favour, or
honour, or reverence, or glory, is but regularly a venial sin ;7 only it may
happen to be mortal in some case, as when one would inordinately have
glory from others for a deadly end, or for a mortal sin, or that which he makes
his last end ; in all other cases this capital evil is but a slight fault. Ac
cording to their common doctrine, Cajetan will have it to be mortal then
only when one glories in mortal sin8 (but to glory in venials they count it a
small fault), or sets his ultimate end in vain glory. Angelus9 collects out of
quis se plus scientise, aut bonitatis aut authoritatis habere, quam habet. Sum. v. arro-
gantia. Peccatum est quia contra rectam rationem est. Sed mortale non est nisi vel id
quod sibi usurpat, sit contra divinara reverentiam : ut Rex Tyri, Ego Deus Sum. aut
contra proximum : ut tyrannis, vel finis ultimus in hujusmodi elatione ponatur. — Ibid.
1 Ibid. v. vovendi condit.
2 Utrum sit mortale peccatum? Resp. quod sic, quum ex tali superbia vel conten-
tione fit quse sit mortalis — alias communiter peccatum veniale erit. — Sum. v. arro-
gantia.
3 Utrum ambitio sit peccatum mortale ? Resp. quod non simpliciter sed pro
ratione finis — vel secundo ratione rei quse appetitur. — Sum. v. ambitio.
4 Non est autem mortale peccatum, nisi vel ex parte rei in qua appetitur bonor :
puta, si quis vult honorari ob crimen aliquod; vel ex parte finis — quia vult habcri ut
Deus. — Cajetan. v. ambit.
5 Sum. v. Superbia. n. vii.
6 Quamvis regulariter, appetitus inordinatus honoris, non excedat metas culpse
venialis, cap. xxiii. n. xv.
7 Appetitus eorum etiam inordinatus regulariter est venialis, &c. — Idem ibid. n. ix.
8 Solum peccat mortaliter, qui gloriatur de aliquo quod est peccatum mortale :
secundo qui ponit suum finem ultimum in gloria humana. — Sum. v. glor. van.
9 Colligo ex Alex, in ii. 2, et Thorn, ii. 2, q. cxxxii. et Henr. de Gandavo in quod
CHAP. YIIL] IN THE ROMAN CHURCH. 187
Alexander and Aquinas, that vain glory of itself imports not anything con
trary to the love of God or man. Aquinas himself says, that if love of
human glory, though vain, be not perfectly repugnant to charity, it is not
mortal.1 And Sylvester delivers this as the sense of their oracle, that tho
desire of vain glory in its own nature is not mortal.2 Angelus concludes,
that this may be a man's end in all things but the Scripture and the sacra
ments ;3 but this limitation is too strict in the judgment of their doctors
which are of greatest repute : for they determine, that he who does those
things which are principally instituted for the honour and worship of God,
and the salvation of souls, for vain glory as his chief end ; as for example, he
that in preaching, or praying, or celebrating, makes vain glory his principal
end, and aims at nothing higher, sins but venially.4 Angelus had made it
worse, but others had confuted him effectually, and Navarre after them.
Aquinas, the angel of their schools, was, it seems, of this persuasion, that
vain glory may be actually our principal end in worshipping God, without
any mortal sin : for Sylvester tells us, that Angelus did contradict, not only
the truth, but St Thomas, in saying it is a mortal evil, when those things
which were ordained for the glory of God, are done principally for a man's
own glory, as the sacraments and the Scripture.5 And they are highly con
cerned to maintain this, for, says he, if this were a mortal sin, the whole
clergy in a manner were in an ill condition ;6 he means they were in a state
of damnation : so that it was high time for the Roman doctors to form a
divinity of new maxims, since those of Scripture and antiquity left them in
a damnable condition. One would think, that to count it but a peccadillo,
to make vain glory the cause or motive without which a man would not
preach, or pray, or perform any worship, should be a prodigious thing for
any that calls himself a Christian ; but he that will allow it, under no greater
censure than that of a petty fault, to be the principal end of worship, and
the great concern of salvation, advances it higher.7 He that takes a church
living or spiritual benefice, principally for honour or temporal profit, offends
but venially, unless he be unworthy because of his ignorance or other defect.8
So that in their church, for any or all of them, from the pope to the meanest
officer, to make honour and profit their chief end in taking the charge of souls,
1. i. q. xxiv. Quod vana gloria de se non dicit aliquid quod sit contra charitatem Dei
aut proximi. — Sum. v. van. glor. n. i.
1 Inanis gloria non est mortale peccatum, uisi charitati perfecte adversatur. —
Aquinas, ii. 2, q. cxxxii. art. iii.
3 Intendit ergo S. Tho. quod appetitus vanaj gloriae ex suo genere non sit mortale.
— Sum. v. van. gl. n. ii.
3 Si aliquid aliud quod non pertinet ad divinam scripturam vel sacramenta propter
gloriam faceret, peccaret venialiter. — Sum. ibid.
* Navar. cap. xxiii. n. xiii. supra. Quamvis eximius vir ille Angelus teneat, con-
cionari, missam celebrare et alia principaliter divino cultui dedicata facere propter
honorem aut inanem gloriam, esse mortale, contrarium tamen tenendum est, ut
latissime demonstravimus. Idem c. xxi. n. xl. vide Soto, in Suarez. supra.
5 Contra S. Tho. et veritatem dicit quod est mortale quando ea quae ordinata sunt
ad gloriam Dei quis principaliter facit ad gloriam suam, ut sacramenta et Scripturce
sacrse. — Sum. v. van. glor. n. iv.
6 Alias si is qui gloriatur de sacris vestibus, aut cantu divinorum, vel conditione
theologica, actualiter nullum alium finem intendens, peccaret mortaliter, totus pajne
clerus esset in malo statu.
7 Vid. Navar. c. xx. n. xi. et c. xxi. n. xl. et c. xxxiii. n. ci.
8 Peccat qui accipit beneiicium ecclesiasticum spiritirale principaliter propter
honorem aut utilitatem temporariam ; secundum S. Antonin. Quod limito procedere
in eo qui est eo indignus ob ignorantiam, vel alium defectum. Nam supra diximus,
quod falsum est esse mortale facere ordinata ad cultum divinum principaliter ob bona
temporalia.— Idem, c. xxiii. n. xv.
188 WHAT CRIMES ARE VENIAL [CHAP. VIII.
or other place or employment, which concern the worship of God, or the
the salvation of the people, is so slight a thing as needs never trouble them ;
ten thousand faults of this nature, ten thousand times over, would never
hazard their souls. These two last conclusions will help us to discern of
what complexion popery is, upon what it is founded, for what ends they may
think it safe to maintain it, and persist in it, without or against any conscien
tious or spiritual consideration : and why they may make religion all along
serve a worldly interest and truckle under it. There is no danger in all this ;
it is a harmless venial by their doctrine, to thrust the great God and his glory
into an inferior place, below their honour and profit, even in those things
which they say were principally instituted for his sovereign honour ; this is
a fault with them next to nothing. If they should, in the worship of God,
aim at him in the first place, and at their own glory and profit in the next,
there might be some danger lest they should too much oblige him : for thus
to join God and their carnal interest together, as their end in any religious
concern, is a meritorious act, according to Aquinas.1 Further,2 vainglorious
boasting, though it be with irreverence to God, and injury and scandal to
others, if that be not much, is only venial, according to Aquinas and Alensis.
And a man may vaingloriously praise himself for something that is good,
though it be false, or something that is evil, if it be not deadly,3 and yet
offend but venially, when he does no great mischief to others.
Sect. 18. Aversation to, or grief at, spiritual and divine things, is another
capital crime in their reckoning, which is called acedia. The object is God,
as to man's friendship and communion with him, and the spiritual acts and
duties requisite thereto ; the act they express by sloth, and loathness to
meddle with these things, coldness, tepidness about them, not caring for
them, nauseating and accounting them a grievance. This some of them do
not deny to be a mortal sin, but they will have it mortal only upon such
strange terms, that any one may have a great aversation for God, and the
things of God, without danger of deadly guilt ; for they define it by an
aggrievedness at what is spiritual and divine, quatenus est divinum, as it is
divine, and not otherwise ;* not because it is laborious or troublesome to
the flesh, or any impediment to its pleasures, which are Aquinas's words ;6
but under that formality, in that it is divine, as his followers understand it.6
So that the greatest disaffection to spiritual things, if it be because they
are unsuitable to corrupt nature, not agreeable to the flesh, its ease and
pleasure (which is the common and ordinary cause of it), if it be not
on an account that rarely falls out, as they acknowledge, and which a man
can scarce ever deliberately be subject to ;7 it brings him not under this
1 Nullum autem peccatnm, immo meritum est, facere ilia principaliter propter Deum,
vel quia honesta sunt et sancta, et secundario propter gloriam, vel laudem humanam
in finem aptum relatum. — Idem. ibid, post Sanctum Thomam.
2 Peccat qui per jactantiam se aut suos laudat cum irreverentia notabili Dei, aut
cum injuria vel scandalo proximi notabili : alias enim solum est veniale juxta S. Tho.
receptum. Alexand. Alens. — Idem. ibid. n. xvi.
3 Idem ibid. n. xiii. Cajetan. sum. v. jactantia, Angel, sum. v. van. glor. n. i.
4 Definiri potest, esse vitium inclinans ad tristandum de bono spirituali divino,
quatenus est divinum ; secundum mentem utriusque Thomae ii. 2, q. xxxv. art. ii.
]STavar. cap. xxiii. n. cxxiv. Tristitia de bono spirituali in quantum est divinum. —
Sylveat. sum. v. Acedia, n. i.
5 Non prout est laboriosum vel molestum corpori aut delectationis ejus impeditivum.
xxii. q. xxxv. art. ii.
6 Navar. ibid. Sylvest. ibid.
7 Peccatum est valde grave, genereque suo mortale, cum deliberate, et advertentft
animo admittitur, quod raro videtur contingere. — Navar. ibid.
CHAP. VIII.] IN THE ROMAN CHURCH. 189
guilt. So Cajetan tells us, If a man, not as to his affection, but in effect,
be grieved at this, viz., that he is to be a citizen with the saints, and one
of God's family, because he little cares for the happiness of this divine
friendship, neglecting to attain it, because he gives up himself to other
delights, he is not guilty of this sin.1 Angelus, that he may discover when
this disaffection to spiritual and divine things is mortal, and when venial,
tells us, that when it consists in the omission of things not necessary to sal
vation, it is venial ;2 that is, it is little or no fault, if all the duties of real
worship, all the acts of grace and Christian virtues, are omitted ; for we can
not yet discern that they account any of these necessary to salvation, and
by the premises it appears they do not. It is venial, says Sylvester, when
a man counts the doing of it grievous, but yet omits not what he is bound
to.3 Angelus expresseth it more significantly : By this it appears, says he,
what is to be said of him who counts grievous, and abominates divine and
spiritual things, since unless they be necessary to salvation, and he declines
them, or is deliberately disposed to decline them, he sins not mortally.4
So that spiritual and divine things (all that they account not necessary ; that
is, all in a manner which is requisite for a Christian) may be abhorred,
without any mortal guilt ; and herein the two sums agree well enough, though
they seem to be at some odds. It is false, says Sylvester (not limiting it to
things necessary) that abominating of spiritual things is always a mortal
sin.5 Accordingly he determines, that rancour against those who would
induce us to spiritual things (that is, would draw us to God, or the things
of God), is a venial fault.6 It is no mortal sin (say others) to conceive an
indignation and loathing of those who persuade to what is spiritual (so as
not to endure to hear or see them), whether preachers or others. We see
by this (as by other instances) Hhat sins so stated, as they are scarce ever
practicable, they can be content to have them counted mortal ; but common
provocations, and such of which there is most danger, must pass for venials;
yea, there are some amongst them who will have this capital crime, though
it have such a deadly aspect, both in itself and in its effects, to be no mor
tal sin. — Laisius Turrian. ibid. sect. iii. n. ii.
Sect. 19. Anger stands in their general account as another capital crime.
I have touched it before ; but here let us see how criminal they make it,
when in particulars they bring up their reckoning. It is considered in
respect of the mode or degree, and the tendency or effects of it. As to the
degree of it, how high soever it rise, to what excess soever it transport one,
1 Si vero de hoc (ut sit civis sanctorum et domesticus Dei, &c.) non tristatur
secundum affectum, sed secundum effectum, quia parum de hujusmodi amicitise bono
curat ; negligens adipisci illam, quia vacat delectabilibus humanis, peccatum Acedise
non incurrit. — Cajet. sum. v. Acedia.
a Aut (consistit) in omissione eorum quse non sunt necessaria ; et sic est veniale
peccatum. — Sum. v. Acedia, n. i.
Si omittit ea quse sunt de necessitate salutis, peccat mortaliter : si vero alias debita,
peccat venialiter. — Cajetan. sum. v. Inconst.
8 Est autem veniale, quando homo quidem in operando attscdiatur, sed tamen ea ad
quse tenetur, non omittit. — Ibid. n. ii.
4 Et ex hoc patet quid dicendurn de eo qui attsediatus abominatur divina et spiri-
tualia : quia nisi sint necessaria ad salutem, et ea dimittat, vel deliberate disponat
dimittere, non peccat mortaliter. — Sum. ibid.
5 Falsum est, quod dicta abomiuatio (spiritualium) semper sit peccatum mortale. —
Sum v. malitia.
6 Rancor i.e. displicentia hominum inducentium ad spiritualia et est veniale. — v.
Acedia, n. iv.
Neque mortaliter peccat, qui fastidiam, indignationem. et quandam aversionem
concipit in eos, qui spiritualia consulunt, ut in concionatores, aut alios. — Bonacin. i.
prsecept. d. iii. q. iv. p. ult. sect. i. n. vi.
190 WHAT CBIMES ABE VENIAL [CHAP. YIII.
inwardly or outwardly, it is not in its own nature mortal, unless it be so ve
hement as to bear down both love to God and man,1 and leave the passionate
person neither, which yet it will not do, though it sally out furiously into
curses or blasphemies against God or man, if this be but merely verbal, as
we saw before.2 The tendency of it, that which it leads to, is revenge ; and
as to that, it will be venial if the revenge be but little, or it may be great
when it can be taken legally ; or it may be great and illegal too, if the pas
sion be but quick and great enough. The more excessive it is, the more
mischief it may do, and be innocent, if the passion prevent deliberation when
it comes, and hinder it while it stays ; both it, and the effects of it, how
horrid soever, will bo venial.3 So that, if one be angry enough, he may
blaspheme God, renounce Christ, perjure himself, kill or burn whom or
what he will, with little or no fault. Thus, by their doctrine, this capital
crime seems more like a virtue than a vice, since the greater is the better ;
or at least the less it has to do with reason, the more excusable and venial.
Other extravagant passions meet with as favourable measures. Indigna
tion, which makes a man disdain others, as unworthy of his conversation or
affable treatment, it is commonly venial.4 Audaciousness, in itself, is no
worse ; nor excessive wrath and immoderate fear, because they are not con
trary to charity, but exorbitant from the right measures of reason.5 So inti-
midity or foolhardiness is venial, when it proceeds from tolerable foolish
ness ; but the folly may be so great, -that the fault will be none.6 Also
incontinent desires, or lusts ; love likewise, whether of the flesh or the
world.7 Of the former, thus Angelus : Immoderate self-love, when one ex
cessively seeks the delight of the body and ease of the flesh, it proceeds from
luxury, yet it is commonly venial, when it causes not other mortal acts or
neglects.8 As for love of the world, to love it for necessity, is no sin, and
to love to stay a long time in the world, for the pleasures of it, is but a
venial fault.9 >
Envy is another capital crime, and in general they inveigh against it, as
a devilish wickedness ;10 yet when they come to give particular rules for con-
1 Attenditur ordo rationis in ira — ut scil. motus irse non immoderate fervescat
interius vel exterius, qui ordo si prsetermittatur non erit sine peccato — sed non erit
mortale ex gencre suo : sed possit esse mortals peccatum, puta si ex vehementia irse
excidat a dilectione Dei vel proximi. Angel. Sum. v. ira. n. i. ; Sylvest. ibid. n. iv.
Cajetan. Sum. v. ira.
a Navar. c. xxiii. n. cxvii. et alii supra.
3 Passiones nisi ad deliberatum consensum vindictse inducant, veniales sunt. —
Cojetan. v. rixa. Possit esse veniale propter imperfectionem actus, quia prsevenit
deliberationem. Sylv. v. ira, n. iv. Angelus, ibid.
4 Indignatio (qua ex ira afficitur homo proximo tanquam indigno sna affabilitate,
conversatione et hujusmodi), peccatum est propter inordinatam passionem ; et com-
muniter veniale. — Cajetan. sum. v. Indignatio. ; Sylv. v. Indignatio.; Angel, sum. v.
diligere. n. ii.
5 Audacia si pura est, communiter est peccatum veniale : sicut immoderata iracun-
dia, et immoderatus timor; quia non contrariantur charitati, sed a recta exorbitant
rationis regula. — Cajetan. v. audacia.
6 Veniale autem peccatum hoc est, quando ex stultitiaexcusabiliprocedit — tantaque
possit esse stoliditas, quod nullum esset peccatum.
7 Idem, ibid. v. Incontinentia.
8 Amor sui est, quum quis nimis dilipit seipsnm, quserendo delectationes corporis
nimis, et quietem carnis, et procedit ex luxuria, quod est peccatum mortale solum, si
propter eum non implet prsecepta aut facit contra : aliter communiter est veniale
iSum. v. Amor sui.
9 Diligitur ad necessitatem, et sic non est peccatum — est etiam diligere mundum, i.e.
longo tempore velle stare in mundo propter delicias, et sic est veniale peccatum. —
Idem, ibid. v. diligere. n. iii.
10 Soto de Just, et Jur. 1. iv. ar. p. 176.
ClIAP. VIII.] IX THE ROMAN CHURCH. 191
sc-ience and practice, they leave room enough for the entertainment of it in
the hearts and lives of their catholics. The general notion of it is an exces
sive grief at the good of others, but all are acquitted from mortal quiet1 who
grieve at others' good, because it may be prejudicial to themselves, or be
cause they want it. So far a man may envy all in the world who have more
worth, honour, or power, or prosperity than himself. This may be good or
evil, but evil in no other degree, than the desire of temporals,2 which, when
it is excessive, is of itself, by their doctrine, but venial. Or they may grieve
at others' good, because they think those who have it unworthy of it.3 Grief
or indignation at the outward happiness of others, upon this account solely,
is of itself a venial fault with Aquinas and Cajetan. But why evil at all ?
The reason is because, since that which is grieved at is neither an evil of sin
or punishment, it seems in a manner to reprove God, and to grieve, as
though there were injustice in the dispenser of these things. All the envy
in the world may find shelter and security in these decisions, as a harmless
venial. If this last-mentioned be not envy, what is ? why, a grief at the
good of others, as it lessens and obscures our proper worth or excellency.
But he that thinks others more unworthy, and himself far better, will think
it a lessening and obscuring his own worth to have it so overlooked, and
that which they distinguish and mince in speculation, will go down together
in practice. However, two limitations they add, which will commonly ex
cuse envy : it must be betwixt equals,4 and so grief at the prosperity of in
feriors, or superiors at least, will be acquitted ; also, if it be for little things,5
it is venial. Now all temporals are little things to him who has the eternal
in his prospect ; so way is made to acquit all envy for outward prosperity,
which yet they make the only object of envy.6 And if envy, upon a small
ground, may be excused as a little fault, envy upon a great occasion will be
excusable, as less; except when they derive the sinfulness of an act from its
exorbitancy as to reason ; that will be less sinful which is more unreasonable.
They might as well have concluded directly, and without circumlocution, as
Lorca the Dominican doth, that envy is no more a mortal sin than vain
glory or covetousness, which they count venial, unless heightened with some
such circumstance as will make an act otherwise good to be a deadly evil.7
Sect. 20. Intemperance, which they call Gula, comprising both gluttony
and drunkenness, may well pass for a cardinal crime, yet both together, by
an after reckoning, make but a poor venial.8 They define it an inordinate
appetite of eating and drinking, viz., to excess, not for necessity, but for
pleasure. This, when it is excessive every way, in the charge, the time, the
quality, the pleasure, the quantity, is not in its own nature a mortal sin,
1 Qu. "guilt?"— ED.
2 Si vero sit circa temporalia, potest esse cum peccato vel sine, eo modo, quo et ap-
petitus temporalium. — Sylv. sum. v. Invidia. Ut si mediocris homo tristetur. quia non
est rex, quia non est papa : et hoc veniale est ex se. — Vid. Cajetan. v. Invid.
3 Idem, ibid. n. ii. Quia indignus est tali bono, hujusmodi indignatio, ut dicit S.
Thorn, et Cajetan, mala est et ex se veniale ; nam cum id, de quo dolet, nee sit ma
him culpse, nee psense, videtur quodammodo arguere Deum, et dolere, quasi injustitia
sit ex parte datoris. In Tol. 1. viii. c. Ixv.
4 Invidia qua homo tristatur de prosperitate alterius similis seu sequalis. — Cajetan.
sum. v. Invid.
5 Nee etiam (est mortale) si bounm de quo dolet, sit quid minimum. — Sylv. ibid. a.
ii. ; Cajetan. ibid.
Fossiint magna videri non aspicientibus seterna. — Idem, ibid.
6 Cajetan. ibid.
7 Vid. Bonacin. i. prsecept. d. iii. q. iv. p. ult. sect. ii. n. Hi.
8 In general with them, all sins against temperance and modesty are regularly
venial. — Vid. Nav.
VOL. III. C C
192 WHAT CRIMES AEE VENIAL [CHAP. VIII.
according to the doctrine of Aquinas, though it be a capital vice, and the
cause of many other.1 But then it may be deadly by accident, if it be griev
ously hurtful to the body ; 2 so it becomes those to determine, who are more
tender of the concerns of the body than of the soul. Yet that we may
understand how the pleasure of sensuality may be preferred before either
soul or body, they tell us, that if the damage done to the body by intem
perance be not grievous, or if it prove so great, yet if the glutton do not
observe it, or if the great prejudice done to his health be not so frequent
that he is bound to observe it, it will be venial still.3 But Cajetan troubles
us not with this respect to health, but concludes it may be venial (and of a
large size sometimes), not only when it brings upon us other inconveniences,
but other sins, and particularly when it is prejudicial to health.4 He has
but one case wherein it will be more than venial ; then only is it mortal,
says he, when this pleasure in eating is a man's chief end, and his belly his
god ;5 that is, when for the pleasure of it, he not only transgresses all rules
of temperance, but has no regard of any command of God, or the church,
as if a man will steal to play the glutton, &c. It seems this sensual lust
will never be criminal, unless one be so much at its devotion, as to contemn
God,6 and make nothing of any other wickedness to gratify it. And though
there be no danger here, but when one makes his belly his god, yet there is
no great danger of that, since a man may be a perfect epicure, like the rich
glutton in the Gospel, and yet escape. When one, says Angelus, for delight
of his appetite, resolves to give up his whole life to such (gluttonous) plea
sures as Dives, &c., this is near to mortal sin.7 It seems, then, it is not
deadly, but only near it ; though it brought the epicure not only near hell,
but into the torment of its flames. Yea, further, if intemperance proceed
to beastliness, and pollute not only the soul but the body loathsomely, if
the glutton load himself with more than he can bear, and so burden nature,
that it is forced to ease itself in nasty ways, this will be no more a fault.
Intemperance, says Navarre, is regularly venial, though without any profit,
and out of design, one stuff himself so full with meat and drink, even to
vomiting.8 If he eat so much till he vomit, on purpose that he may be at
it again the sooner, and so may be still gormandising, it is no worse. Un-
cleanness, says Angelus, which is the issue of intemperance, when one pro-
1 Dico secundum S. Thorn. (2, ii. q. cxlviii. art. i.) et secundum mentem ejus in
multis locis, quod (Gula) non est mortale ex suo genere, licet sit vitium capitale, id est,
ex quo vitia multa nascuntur. — Sylv. v. Gula. n. ii.
2 Quando quis scienter comedit vel bibit, in grave corporis nocumentum, secundum
S. Thorn. Idem. ibid.
3 Si hoc (grave nocumentum) fiat inadvertenter, non est mortale. nisi adeo fre
quenter fiat, qnod tenetur advertere, sicut de ebrietate dictum est. Similiter nee si
nocumentum sit modicum. — Idem. ibid.
4 Frequenter autem est veniale, et quandoque valde grave, ut cum delectatio cibi
allicit ad comedendum usque ad vomitum, aut alia inconvenientia, et similiter cum
inducit ad alia peccata : puta ad nimium sumptum, vel ad nocendum proprise sanitati,
et ad qusecunque alia peccata. — Cajetan. v. Gula.
5 Tune solum est mortale, quando delectationem cibi habet quis pro ultimo fine,
juxta illud : Quorum Deus venter est : hoc autem cognoscitur ex hoc, quod homo ob
delectationem in comedendo, non curat transgredi prseceptum Dei aut ecclesiso ut si
propter hoc furetur, &c — Idem. ibid. vid. Sylv. Hid. Angelus. v. Gula. n. ii. Paratus
facere qusecunque ut earn cousequatur.
6 Sylvest. ibid,
7 Quum propter talem delectationem appetitus, ducit totam vitam hujusmodi delec-
tatiouibus deputare, sicut Dives, qui epulabatur quotidie. Et hoc est inultum viciimm
mortali. — Sum. ibid. n. ii.
8 Gula regulariter est venialis, etiamsi absque utilitate usque ad vomitum, etiam
intcntum sese quis cibo et potu ingurgitet, ut sentit Cajetan. cap. xxiii. n. cxix.
CHAP. VIII.] IN THE ROMAN CHURCH. 193
vokes himself to vomit, that he may eat the oftener, or when he eats so
much that he must of necessity vomit, is commonly a venial fault.1 Cajetau
more fully : Uncleanness is used for the sin of voiding excrements exces
sively, as of meat by vomiting, and the like, proceeding from intemperance ;
it is frequently a venial sin, since it is neither against the love of God nor
man ; yet it is filthy, since it brings with it even bodily nastiness.2 So that
intemperance, even when it bewrays itself, and vents its filth by all the pas
sages that oppressed nature can find in the glutton's body, is but a small
fault. To be half drunk is no mortal sin. So Lopez,3 after Aquinas ;4
herein they all agree, says a learned cardinal ; 5 take their sense in the
words of Cajetan.6 Drunkenness not complete (when one by drinking wine
is made too merry, or is disturbed in his fancy, so that the house seems to
whirl round, or the like effect of intoxication befalls him, but he does not
quite lose the use of reason), without doubt is a great sin (but not big enough
to be feared), unless it be done for medicine ; because it is excessive drinking
in quantity or quality, when fallen into it knowingly or negligently ; but it
is worse when it is out of design (when one drinks too much, with an in
tention thus to disorder himself), because then it is almost mortal (there is
no danger in all this, since he adds) but yet it is not mortal, since it reaches
not the complete notion of drunkenness, and is without signal damage to
reason. So that if a man be not dead drunk, and utterly deprived of the
use of reason, he falls short of that perfection which is requisite to make
this a deadly evil. In fine, however the Scripture, ancient Christians, and
all that are sober, brand drunkenness as a most deadly vice, yet the Roman
doctors have discovered two admirable virtues in it ; one is that the full dose
(perfect drunkenness), will make the highest impieties, the greatest outrages
and villanies, to be no sins at all. So Angelus,7 who proves it by the canon
law. So likewise Rosella, after others. Those of their writers which seem
most cautious,8 except culpable drunkenness, as to this only, when such out-
1 Imimmditia est filia guise, quum quis provocat se ad vomitum, ut saepius comedere
possit : vel tantum comedit quod necesse habet evomere, communiter est veuiale
peccatum. — Sum. v. Imraunditia.
2 Usurpatur pro peccato inordinatse emissionis superfluorum, ut cibi per vomitum,
et similium ex gula procedentium, et sic ponitur filia guise ; frequenter est peccatum
veniale, utpote nee contra Dei nee proximi dilectionom : turpe tamen, utpote etiam
corporalem immunditiam inferens. — Sum. v. Immunditia
3 Quando aliquis bene potatus, ita bene confortatus est capite quod rationis incom-
pos non est factus, et tamen sibi videtur quod domus moveatur, hsec semiplena ebrietas,
sicut non est mortalis, licet sit grave peccatum, quia secundum mentem.
4 D. Tho. et. Cajet. ibid. Katio non obumbratur, cap. ii. n. xi. xxii. q. cl. art. i.
and v.
5 Quando ebrietas non est perfecta, sed imperfecta, quse turbat aliquo modo rationem,
sed non omnino, tune est grave veniale. In his omnes conveniunt. — Tol. Instr.
1. viii. c. Ixi.
6 Ebrietas non plena (quando aliquis potu vini redditur nimis Isetus, aut turbatur
in phantasia, dum videtur ei quod domus gyretur, aut hujusmodi aliquid incurrit :
non tamen perdit usum rationis) peccatum proculdubio grave est, nisi causa medicina;
fiat : quia immoderatus est potus secundum quantitatem vel qualitatem, et hoc si
advertenter aut negligenter accidit. Pejus tamen, si ex intentione : est enim tune
prope mortale : non tamen est mortale, quia nee attingit ad completam ebrietatis
rationem ;-nec notabile damnum rationis eligitur. — Sum. v. Ebrietas.
7 Quoad culpam excusat a toto quod fecit in ebrietate, ex quo est sine usu totali
ratiouis. — Sum v. Ebrietas. n. iii.
8 In Sylvest. v. Ebriat. n. v. Tol. 1. v. c. x. Rosella, v. Ebriat. n. ii.
Actus vel omissiones contra prsecepta contingentes tempore somni, vel ebrietatis,
etiamsi fuerint voluntarii in causa, non denominari tune peccata, sed tantum effectus
peccati prsecedentis ; ut late defendit Vasquez, referens pro ea senteiitia, Paludan.
Major, Gabriel, et Adrian. Sura, de Juram. 1. iii. e. vii. u. vii.
194 WHAT CHIMES ARE VENIAL [CHAP. YIII.
rages are the usual effects of it.1 So that unless both drunkenness, and the
criminal issues of it, be customary, this will not be sin, or imputable to the
drunkard. Hereby they furnish the Christian world with a new argument
to prove Mahomet a false prophet, seeing he was so greatly mistaken in
making his law so severe against wine, which, in its greatest abuse, is of
such sovereign efficacy as to drown so much mortal sin, and to make all
crimes whatever lose their deadly quality. But that impostor's head was
not so intoxicated but he might discern that such who are guilty in the
cause, are chargeable in the effects ; nor was he so much a prophet as to
foresee, that in after times, anything under the disguise of divinity should
stumble at this. The other virtue of this sin is, that the moiety of it (half
drunkenness) will make any the most horrid crimes to be but small faults.
v'Weakness of judgment, says one, such as they who are half asleep, or half
drunk, though it be enough to make a sin venial, yet not mortal.2 When
those, says another, that are half asleep, or half drunk, perpetrate any wicked
thing whatever, since they are plainly under weakness of judgment, they are
quitted of mortal guilt.3 So that if any one will but make himself half
drunk every morning early (and it will be no worse than a venial to do it
purposely), he may, whatever wickedness he acts, be free from mortal
sin all his life ; and thus, he that lives all his days like a devil, may escape
hell notwithstanding, and be saved by being daily half drunk.
There are multitudes of particular sins which they comprise under these
seven capitals, and call them their daughters, after Gregory and Aquinas ;
but they need not be taken notice of as mortal by common confessors, much
less by their confidents, for such confessors need not know whether they are
mortal or no,4 as Angelus tells us after Henricus ; and so must absolve
sinners, though they never resolve, or think of leaving their sins.
Sect. 21. By the premises we may see what, and how many, sins may
pass for venial in the church of Rome, and they have presumed to make
them so without evidence from Scripture, as even a Jesuit will acknow
ledge.6 The maxims they proceed on therein (though eternal life or death
depend on it) are purely their own conceits ; no wonder if they leave them
at great uncertainty. Many sins are believed to be venials which are
mortal, says Bonaventure, and it is most difficult to discern them.6 So that
they have no sufficient direction from any rule, no, not their own ; but they
are encouraged to venture upon all this wickedness in the dark and blind
fold. The instances I have given may serve for a test ; there is a world
more, nor have I picked out all the worst ; more time and diligence may
1 An actus mali, quos ebrius facit in ebrietate existens, sint peccata, si fornicetur,
si occidat, &c ad hoc respondent, S. Tho. ii. ii q. cl. art. iv. Cajetan. Sylvest. et re-
sponsio in his consistit — quando culpabilis fuit ebrietas — quaudo non erat solitus
talia mala facere, nee timebantur, tune non sunt nova peccata, in Tol. 1. viii. c. Ixi.
2 Parvitas judicii, qualem habent semi-dormientes et semi-ebrii vel adeo turbati, licet
snfficiat ad veriiale, non tamen ad mortale. — Navar. praelud. ix. n. xii.
3 Quando semi-dormientes, vel semi-ebrii quidvis patraverint, cum parvitate judicii
aperte laborent, et lethali culpa redduntur immunes. Graff. 1. i. cap. xiv. n. iv. ;
Bonacin. de Matrim. q. iv. pnnct. vii. n. vi. ubi. ; Navar. Cajetan. et alii. Com-
muniter.
4 Alia suut peccata, quse sunt filise peccatorum capitalium, et de talibus non-ordi-
narius non tenetur scire, utrum sint mortalia vel non. Sed curatus ordinarius, ut
episcopus, archiepiscopus et caeteri alii superiores tenentur scke. — &um. v. coufessio. iv.
11. iii.
5 Ex Scripturis divinis quamvis de multis peccatis constat, quod sunt mortalia,
tamen vix de ullis expresse satis videtur constare, quod sint tantum venialia. — Greg, de
Valent. torn. ii. disp. vi. q. xviii.
6 JMulta enim creduntur esse venialia, qure mortalia sunt, et difficillimum est in
talibus discernere, ii. dist xxiv. n, liii.
CHAP. VIII.] IN THE ROMAN CHURCH. 195
discover more as bad or worse. But by these we may discern, that what
ever the Lord hath forbidden in his law, they have ways to reduce it to the
rank of venials ; for the whole matter of the divine law is, in itself, either
of less or greater weight : if it be small, or they please to count it so, they
conclude presently, upon that account, it is not mortal. Whatever appears
not to be a grand enormity, whether it be against God, others, or ourselves,
must be venial, according to that of Richard de Sancto Victore. Mortal
sin cannot be committed by any, but by a grand corrupting of himself, or
contempt of God, or grievous mischief of others ; all the rest are venial.1
Whatever is not, in their apprehension, grand and grievous, is next to
nothing. Yea, one member of the three is, in a manner, wholly shrivelled
away into venials. A man can scarce do anything against himself which
will be big enough to make a mortal sin of.2 Indeed, it may seem no more
than requisite to make it no crime for a man to damn himself, when they
animate him to venture on so many damnable things, as if they were nothing.
Thus they serve whatever the great God hath forbidden, which they have
the confidence to count small ; but if they cannot choose but think it great,
they have other expedients to level it (according to the exigence of men's
lusts), and diminish it into a venial. To make it more, they require so very
much, that a sinner may make shift enough to be without some of it, and so
escape the mortalness (as they will have him dream) though he practise the
wickedness. That any sin may be mortal, there must be judicium integ
rum, an entire judgment,3 not distracted, not weakened, not disturbed, as
they prove out of their canon law. Also, there must be perfect deliberation ;*
it is venial (how grievous soever otherwise) where there is not perfect de
liberation. If, by any means, deliberation not only in itself, but in its per
fection, be either prevented, and the thing be done before the mind take
due cognizance of it, or hindered while it is under debate, it cannot be
mortal. And that deliberation may be perfect, there must be a sufficient
presenting of the evil in its object and its circumstances.5 If the mind only
consider the advantage or pleasure, and not the sinfulness and danger, it is
but a semi-deliberation, and not full enough to make a sin mortal. Besides,
it will require time to perfect it,6 and here they may favour the sinner as
much as they please, by determining what time is sufficient for human
frailty ; but if he be in haste, and do not stay this time, because he is so
forward to sin, he will but sin venially. Finally, there must be full consent
1 Mortale non potest a quoquam committi sine grand! corruptione sui, aut contemptu
Dei, aut gravi Isesione proximi ; et reliqua oinnia esse veuialia. — Vid. St. Clar. Probl.
xiv. p. 83.
2 Quando sunt contra bonum proprium tantum, sunt magna ex parte venialia.
3 Ad constituendum peccatum mortals judicium integrum roquiritur, Navar. cap.
xvi. n. viii. Ad constituendum peccatum mortale integrum judicium requiri debet,
cap. i- de delict, pucr. Graff. ]. i. c. xiv. n. iv. Requiritur plena advertentia, et non
sufficit semiplena, qualis in semiebriis, semidormieutibus, et eis qui alio distrahuntur ;
ut Cajetan, Navar. et alii communiter cum Bonacin de Matr. q iv. punct. vii. n. vi.
p. 313.
4 Vid. St. Clar. Probl. xiv. p. 79, et Tol. 1. iv. c. xii., Cajetan. Sum. v. delect, mores,
p. 112.
5 Veniale ex imperfectione operis, licet in re gravi, ubi deest perfecta deliberatio,
vel presentatio sufficiens malitise in objecto, &c. — St. Clar. ibid-
6 Per sufficieutem deliberationem intelligit (Bonaventura) tempus sufficiens ad
deliberandum postquam ratio advertit. — Sylvest. v. Consens. n. i. Intelligitur si
advertentia sit satis deliberata. Nam si est motus surreptitius, adeo ut sit subita
deliberatio, non autem plena, poterit esse veniale (perjurium) : scilicet si tempus non
suppetebat ad plene deliberandum. — Soto de Just. lib. viii. q. ii. art. p. '271. Sufficiens
advertentia et deliberatio nou liabetur sine discursu : discursus autem in tempore fit.
— Suar. de Vot. L i. c. ix.
196 WHAT CEIMES ABE VENIAL [CHAP. "VIII.
of will. If the inferior and sensual part take never so much complacency in
a wicked thing, yet so long as the superior takes no notice of it, there is no
harm ; it is certainly no more than a venial.1 Or if the superior part takes
cognizance of it, and be some way inclined to the wickedness, yet that may
not make it criminal, for every inclination is not sufficient for this purpose,
but full consent of will, such as is perfectly deliberate ; neither is a tacit
and constructive consent sufficient.2 A neglect to repel or suppress the
delight in sin, with some reluctancy of reason, is with Bonaventure con
structive consent, which, in the opinion of many doctors, is no mortal sin.3
Now if there be not a concurrence of all these, the horridest crime that can
be perpetrated will be a venial. If a man should blaspheme God, or curse
Christ, or renounce the faith, or murder his own father, or ravish his own
child or mother, or fire cities and countries, yet if he did it not with such
perfection of judgment, deliberation, and consent as is expressed, it would be
a petty fault. And he may be easily furnished with many things, which will
any of them so weaken this as not to hurt him. Ignorance, drowsiness,
disorder by drink, inconsiderateness, negligence, forgetfulness, precipitancy,
natural or accidental, levity, passion, custom or habit, and the like, will
serve to excuse any wickedness from mortal guilt. Let me but add one
more (which serves to make clear work) : the opinion of their doctors, one
or more, will make any crime not to be mortal to him that follows it. Any
person upon this ground may venture upon the most deadly sin as if it were
venial. It will be no more dangerous, for he is to be absolved, by their
doctrine, though he declares that he will not forsake such a sin. The con
fessor ought to absolve him, though in his own opinion, and the judgment
of other divines also, it be a mortal crime.4 This is their common doctrine,
delivered by multitudes of their writers ;5 so that hereby a fair way is opened
to leave no mortal sin in the world, at least in the consciences of all that
will regard their doctors. In the mean time, the far greatest part of sins the
world is guilty of are, by this and their other maxims, become peccadilloes,
and they bid fair for all. The principles, by virtue of which they have done
so much already, a little improved (though extended no further than they
will reach), would go near to leave no deadly sin at all. To be sure, he that
will regulate himself by their maxims, may act any wickedness in the world
1 Ccmtingit igitur delectari ad apprehension em delectabilis, ante adversionem delec-
tationis, et hoc est sensualitatis, et absque dubio est veniale peccatum. — Bonaventura,
ii. dist. xxiv. n. Ixxiv.
2 Vid. Bonavent. ibid. n. Ixiv.
3 Negligentia repellendi complacentiam, cum displicentia rationis de ea, secundura
Bonaventur. est consensus interpretativus : quod non est mortale peccatum secundum
multos magistros. — Sylv. v. Consensus, n. i. Necessaria est positiva complacentia — et
non sufficit consensus interpretativus. Cajetan. et alii in Bonacin. ibid. n. viii. ; vid.
Jo. Sane. disp. xxi. n. iii. et ibi. ; Adrian. Cajetan. Armilla. Navar. D. Thorn. D.
Bonavent. et xxx. alii.
4 Si paenitens nollet agnoscere tale quod peccatum, nihilominus absolvat earn, &c.,
quia ex quo ille credit opinionem quam sequitur esse veram, innixus authoritate pro-
babili, non videtur peccare mortaliter : et sic debet absolvi. — Sylvest. secundum Gof-
redum. v. Confess, iii. n. xi. Si diversitas esset inter doctores, et paenitens ex aliqua
rationabili causa vult adhserere uni opinioni, non est sibi denegenda absolutio : sed
suse conscientise relinquenda. Caveat igitur confessor, ne sit prseceps in dando sen-
tentiam de mortali, ubi sunt varise opiniones doctorum. — Angel. Sum. v. Confess, iv.
n. iii. et xiii.
6 Gofredus, Antoninus, Kosella, Armilla, Angelus, Sylvest. Conradus, Ledesma,
Soto, Medina, Navar, in cap. xxiii. n. xxxi. et in iSuarez. torn. iv. disp. xxxii. sect. v.
et Victorel, 1. iii. c. xx.
Near fifty of their authors arc produced for this by Jo. Sancius, disp. xxxiii. n. liv.
pp. 223, 224. — Vid Bonacin, et in eo alios, torn. i. disp. v. q. vii. punct. iv. n. xxvi.
CHAP. VIII. J IN THE ROMAN CHURCH. 197
without fear of deadly guilt. And hereby it appears plainly how very need
less holiness of life is in that church (which pretends to a monopoly of all
the holiness on earth), since by their doctrine they may not only neglect
acts of piety, righteousness, and common honesty, but may live securely in
practices opposite to, and inconsistent therewith. They may continue in
customary blaspheming of God, in common swearing and perjuries, in per-
fidiousness to God and men ; in a neglect of all that is acceptable in divine
worship ; in a total profanation of all time which is indeed, *r in their ac
count, holy ; in impiousness and disobedience to parents or superiors ; in
divers degrees of uncleanness and murder ; in variety of cheats and stealing ;
in unfaithfulness as to breach of promise and compacts ; in all falseness and
lying, everywhere, and upon all occasions ; in slandering or detraction, in
covetousness or prodigality, which they will ; in unmercifulness and out
rageous passions ; in pride and ambition ; in vain glory and hypocrisy ; in
flattery or cunning ; in gluttony and drunkenness, &c. ; in sins against God
and man, against godliness, righteousness, mercy, charity, — in any of these,
a little modified in all of them, and many more than I can reckon. They
may persist in them impenitently to the death, and yet (if impostors may be
trusted rather than the word of God) not fall short of salvation ; their doc
trine gives them encouragement to live in them without conscience, and die
in them without repentance. It takes off the motives which might work
upon either fear or love (the main principles of such motions in us) to for
sake them. They are taught by their best authors that these sins may
stand well with their love to God ; that they do not so much as impair the
habit of charity ;l that they do not hinder the increase of grace, or the
effects of their sacraments ;* that they do not stain the soul ;J that they
hazard not God's favour thereby ; that they displease not God, that
they are not against his will ;4 that they are consistent with a perfect
fulfilling of the law ; 5 that they have not perfectly the nature of sin ; 6
that they are not against the law, but only beside it ;7 or if they be against
it in any respect, as some of them think,8 yet against no precept, the ob
servance of which is necessary for salvation, or not against the end of the
law,9 which is charity ; that they are but as specks or motes,10 we may look
on them as nothing,11 that without the interposal of mercy they are such in
their own nature,12 as ought to be passed by, they deserve pardon.13 They do
1 Ex consensu omnium neque tollunt neque minuunt habitum charitatis. — Bellarm.
de Amiss, grat. 1. i. c. xiii. p. 91.
2 Actuale peccatum veniale non esse obicem in eucharistia (docet) D. Thomas,
unde a fortiore idem diceret de cssteris sacramentis quse minus digna sunt ; de Bap-
tismo affirmat Scotus, — frequentiores Theologi. — Suar. torn. iii. disp. vii. p. 132.
3 Aquinas proprie loquendo peccatum veniale non causat maculam in anima, i. 2,
q. Ixxxix. art. i.
4 Bonavent. ii. dist. xlii. ; Soto de nat. et gr. 1. i. c. iv. p. 132.
5 Neque obstant quominus justi, perfecti etiam dicantur. — Soto, ibid.
6 Non habet perfectam rationem peccati. — Aquinas i.2, q. Ixxxviii. art. i. ad primum.
7 Non est contra legem sed prater legem. — Idem, ibid. Lombard ii. Sentent.
dist. xxxv. Bonaventur. ii. dist. xliii. Scotus a quo vocatur consilium, quod in-
fringitur per peccatum veniale, in St. Clar. ibid. p. 79. Bellarm. de Justine. 1. iv.
c. xiv.
8 Durandus, Major, Vega. Eada. Herrera. 9 Estius. Becanu.
10 Isti ergo vitiorum atque lapsuum quotidiani njevuli, licet Christian! hominis vitam
quasi pulvisculo aspergant, haudquaquam tamen defcedant turpiter. — Lindanus.
1 Modicum pro nihilo censetur. — Cajetan.
12 Bellarm. De Amiss, grat. 1. i. c. xiv. p. 95.
13 Veniale ex se venia dignum, Aquinas i. 2, q. Ixxxviii. art i. Veniale dicitur quod
est venia dignum, Bellarm. ibid. p. 81. — Cajttan-
Estius, ii. sent. dist. xlii. sect. vi.
108 WHAT CRIMES ARE VENIAL [CHAP. "VIII.
not (as they teach) deserve eternal punishment, and the Lord (as they
blaspheme) would be unjust,1 if he should condemn any for them. So that
not only as long as God is merciful, but while he is just, the practice of
these sins is safe. Neither love to God, nor fear of his displeasure, nor
dread of hell, nor desire of heaven, nor a design for perfection, need move
them to abandon any one of these sins. They need not fear, how much
soever they multiply or abound in them ; if they should commit millions of
them in a day, and continue the practice all the days of a long life, this
would not damn them ; for all the venial sins in the world, if they meet in
one man, would not amount to so much as one damning sin.2 They may
commit them not only out of ignorance or infirmity, but with a high hand
out of contempt.3 They may praise themselves or others for them,4 they
may boast of and glory in them,5 they may perpetrate them out of malice.6
They may be so far from resolving to leave them, as it will be but a small
fault, to bind themselves by oath to commit them,7 and call God to witness,
that they will thus sin against him. They may die with resolution to continue
therein,8 if they might live ; yea, they may breathe out their souls with
delight and complacency in these sins, and yet be saved.9 To conclude,
mark how they may act and multiply, and persist in them, and then view
the nature and quality and number of them, or guess thereat by the severals
premised ; and then suppose a man living after the rules of these conscien
tious doctors and casuists, and taking but part of that liberty which the
Kornan divinity allows, such a man would pass for a good catholic with
them, and be holy enough, according to the holiness left among them, and
made necessary by them ; yet, even by the rules of heathen morality, he
would appear little better than a monster. So faithfully do they retain, and
so much do they regard the rules of Christ in forming the maxims of their
new divinity, that sober heathenism would be ashamed thereof; and so like
is practical popery to true Christianity, in that wherein the reality and
triumphant splendour of it consists, innocency and purity ! If an atheist
had a mind to render the Christian name odious, and to represent Chris
tianity with a black and detestable visage to the sober part of the world ; if
he had a design to make men believe that Christ was a minister of unright-
1 Negamus — posse Deum juste punire peccatum quodlibet, etiam veniale, pcena omnium
gravissima, quse est mors seterna. — Bellarm. ibid- p. 92, et de Purgat. 1. i. c. vii. p. 1359.
2 Etiamsi omnia peccata venialia simul colligerentur in maim, uunquam efficerent id,
quod facit unum lethale. — Bellarm. ibid. p. 91.
3 Non quasi ipse contemptus et vilipensio venialium sit mortale — quia nullibi est
prseceptum ut istam curam habeamus, sed cocsulitur tantum, Sylvest. v. peccat. n. iv.
Peccare venialiter ex contemptu infra limites venialis, non est peccatum mortale. —
Cajetan. Sum. v. contemptus, Lopez, cap. i. p. 8, Metiaa, ibid., Graff. 1. i. c. xiv.
n. viii. ibid., Aquinas ii. 2, q. cvii. art. iii.
4 Navar. cap. xxii. n. xiii. et xvi.
5 Secus etiamsi gloriaretur de re peccati venialis solum, quoniam sic non esset
mortalis vana gloria, Angel. Sum. v. van. gl. n. i., Cajetan. Sum. V. glor. vana. Est
mortale cum — landau t alios et jactant de peccatis mortalibus quae fecerunt, secus esset
de veniali, quoniam non est contra Deum. — Angel, v. Jactantia, n. i.
6 Contingit tamen propter iujperfectionem actus, esse veniale peccatum ex malitia :
ut siquis vana mendacia eligit dicere ex intentione hujus mali, quod est vane mentiri,
et non propter aliud. — Cajetan. Sum. v. malitia.
7 Juramentum de peccato veniali peccatum est, si tamen fiat cum proposito implendi
illud, non est mortale, Cajetan, Soto, Antoninus, Sylvest. Tabien. Navar. in Suar. de
Juram. 1. iii. c. xix. n. iii.
8 Potest quis dum moritur, habere voluntatem permanendi in peccato veniali. —
Pdlarm. de Purgat. 1. i. c. vii. p. 1359.
9 Potest quis mori in complacentia peccati. — Idem. ibid. cap. x. p. 13JO.
Cum venialis complacentia potest mori ac salvari.— Sylvest. Sum. v. Couiritio. u. iii.
CHAP. IX.J IN THE KOMAN CHURCH. 199
eousness, and the gospel a licentious doctrine, tending to debauch mankind,
he would need no more, but persuade them that the maxims of the Roman
divines were conformed to the rules of the gospel ; but then, if he should
attempt to prove this conformity, he might as easily demonstrate that dark
ness is light, or the Alcoran the Christian gospel.
CHAPTER IX.
Many enormous crimes are no sins at all in the Roman account.
Sect. 1. I proceed to those sins which they will have to be no sins, but
need not stay long here, having given a large account of those which they
make venial ; since betwixt these, and no sins, there is little difference in
their doctrine, and none in their practice. I need not stay to shew how it
is no sin with them to vilify the Scriptures (the written word of God), or to
rob him of the sole glory of his mediation, and to give much thereof to others,
in all its parts and specialities, merit, satisfaction, intercession ; or to put
their trust in others besides God, for things which he alone can give, and
for which he only is to be relied on, and this not only in saints and angels,
but their images, and their imaginary relics. And how it is no sin in their
account to abide in ignorance, unbelief, impenitency, or to live without the
love and fear of God, and the exercising of other graces ; by what is already
premised this is sufficiently manifested.
To resist the inspirations of God,1 drawing us to the observance of his
commands, or withdrawing us from wickedness, is no special sin, i. e. we
contract no other kind of guilt thereby, than if we had sinned without any
such inspirations to withhold us from it. Thus it will be no fault at all to
quench the motions of God's Spirit, inducing us to turn to him, to love him,
to repent, &c., or dissuading us from blasphemy, perjury, adultery, murder,
or any other crime.2 And yet if a man be ready to commit any wickedness,
it will be no sin for another to invite him to do it. Thus far men may pro
mote all sin in others, and resist the Spirit of God, moving against it. As
for evil spirits, they conclude it no sin, for good men, by special instinct or
revelation, to make use of the ministry of devils ;3 they tell us that to
apply themselves to devils to know,4 or obtain any thing of them, is to have
some familiarity and society with those damned spirits (unless it be the
better to expel them out of the possessed), yet they teach it is no sin to
inquire of the devil in a possessed person, what his name is, and wherefore he
vexes that person, and what devils are his associates, and the like. But he
must not believe the devil, though he tell him (for this would be as bad as
necromancy) ;5 yet if he believe him not, none can tell how the devils answer-
1 Si tamen contingat speciales inspirationes dart a Deo, quando se offert occasio fran-
gendi aliquod prseceptum, et homo resistens inspirationibus prsoceptum transgrediatur ;
nullo modo speciale peccatum comuiittit, quia resistit inspiration!. — Jo. iSanc. select, disp.
vii- n. xi. p. 3G.
2 Ex sententia Cajetani et Navar. in Vasquez, Opusc- moral, dub. iii. p. 24.
3 Sylvest. Sum. v. adjurat. n. ii.
4 Si quis eos adjuret — ad aliquid ab iis sciendum, aut ad aliquod obsequium per eos
consequendum, est illicitum 1. quia hoc pertinet ad quandam societatem, vel faiuiliarita-
tem cuni ipsis. — Sylvest. Sum. v. adjura. n. ii. Licite adjuramus in omnibus ut de cor-
pore expellatur, utputa, quod suum nomen fateatur — siiniliter ut dicat causam vexandi
hominem — licet non credamus, &c.
5 Quod si ei crederet, ut necromantici, credo esse mortale, quia pertinet ad auiicitiam.
— Ibid. n. iii.
200 WHAT CRIMES AEE [CHAP. IX.
ing him in those inquiries can contribute any thing to his expulsion.
They declare also, that it is lawful to use adjurations to the devils who
possess no person, not to assist those that do, or to apply themselves to the
great devils, to cast out the less.1
Sect. 2. So far we see (and further) they may deal with the devil ; how
they may deal with God we saw before. Though the whole body of popery
be corrupt, yet there is nothing more leprous than their worship. They
think it not needful that it should be conformed to the divine rule in any
thing, either as to the end, or manner, or matter, or object, yet it is tran-
scendently good in their own eyes, no sin in it, even when there is nothing
else. For what sordid and wicked ends they think it fit to worship God,
we have discovered already, and also in what an irreligious manner. To
this latter, let me add, what I meet with in Angelus, when he is inquiring,
whether attention or devotion be necessary in their divine service (a strange
question it might seem among any called Christians, if their divine service
were the worship of God), he tells us their gloss maintains that it is suffi
cient to say it (their service) with the mouth, though not with the heart, and
that many other canonists agree therein.2 Thus it seems they understand
the pope's law for divine worship ; so as to approve that in plain terms
which Christ expressly, and the prophets before him, condemns ; so as to
declare to the world, that the church of Eome makes no other worship neces
sary, than what Christ hath openly branded as vain, false, and hypocritical,
Isa. xxix. 14, and Mat. xv. 7-9.
The sense of their divines agrees so well with the canonists, and as little
with Christ (though it be expressed in other terms), that the contradiction
to him is not so open though it be as full. Angelus himself,3 and Sylvester
after him, with others, determine that wandering in one that observes it,
when it is but as to the inward act, though it be temerarious and grievous,
is not mortal unless it be out of contempt,4 the plain English of which is this :
the departing of the mind and heart from God in worship, willingly and wit
tingly, how great soever it be, is a small fault, if any, unless to this neglect
of God a greater contempt be added, whereas the contempt of God herein is
very great. His reason is that which others give, because the church is not
to judge of mere inward acts ;5 and therefore, if a minister of the church,
when he is at service, mind something else, he seems to be no transgressor
of the precept by that act.6
He tells us out of Aquinas (what we saw the rest of them do before) that
they need not continue actually attentive in worship, but only virtually,
1 Hac etiam ratione non solum licet adjurare daemones non obsidentes, ne adjuvent
obsidentes : sed etiam superiores, ut expellant inferiores. — Id. ibid.
2 Quoad attentioncm vel devotionem, Quseritur utrum peccent mortaliter non dicentes
officium devote et studiose ? Resp. Glossa tenet, quod sufficit dicere ore, licet non
corde, et cum ea concurrunt multi Canonists in c. dolentes. — Angel. Sum. v. horse,
n. xxvii.
Similiter non peccat mortaliter qui verba quidem dicit, sed ad ilia non attendit:
quoniam cum prseceptum de dicendo horas sit de jure positive, non refertur nisi ad ea,
quse sub judicio humano cadere possunt : et ista sunt quso exercentur per actus exteriores,
non autem interiores. Et hoc idem videtur voluisse Scotus in iv. — Hostiensis etiam.
— Idem. Pet. de Palud. Sum. Rosel. v. Horse-
3 Verb. Horse, n. xxvii. supra.
4 Evagatio autem advertentis secundum actum interiorem solum, licet sit temeraria et
gravis forte, non tamen est mortale. nisi propter contemptum — Sylv. v. bora. n. xiii.;
Rosella. v. horse ; secundum Petr. Paludan.
8 Quia ecclesia non habet judicare de actibus interioribus mere. — Uterque. ibid.
6 Propter quod minister ecclesise, licet dicendo officium aliud cogitet; non videtur
transgressor preecepti ex uatura facti. — Angelus, ibid. Rosella. ibid.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 201
id est, if they intend to perform service when they are going about it, that
will make them pass for attentive enough all the while, though their minds
be carried away after other things when they are at it, and never heed the
worship in hand.1 This is the common sense of their authors, as if they
should gravely tell us that a man who goes into company with some intent
(actual or virtual) to be sober, but presently falls to his cups, is overcome
and continues drunk divers hours, yet he may be said to be sober all the
while he is drunk, by virtue of his first intention. And so we should wrong
the Romanists if we did not think they would have as much of true worship
and religion in their service as that man has of sobriety all the time he is
dead drunk.
Sect, 8. But there is not any more horrid abuse of divine worship than
that which they are guilty of in reference to its object ; for besides what
they determine concerning divine worship to be given to other things besides
God, it is no sin with them to worship the utensils of their worship, the
vessels, books, tables, linen, and priestly vestments, being once dedicated to
divine service, and made holy by the charm of a consecration. Antonius
Corduba says they are to be worshipped for themselves,2 and in the judg
ment of Clychtovius they are to have a worship distinct from his worship,
to whose honour they are dedicated.3 Vasquez will have them worshipped
relatively (as images, to whom he gives divine adoration) with respect to
him in whose service they are used.4
It is no sin to worship the word Jesus, whether it be pronounced or
written, and some will have honour given to the word for itself ; so Corduba
and others.5 Some will have the word worshipped together with him that it
signifies, as the image and the exemplar are both worshipped together, so
that they will have the word Jesus to be worshipped as the image of Jesus.6
It is no sin to worship the accidents of bread and wine in the eucharist,
where the object worshipped is not only Christ there, nor is it the substance
of bread and wine (for they say there is no substance left), but that which
they worship is the colour, figure, or taste of the elements. The colour,
when there is nothing that is coloured ; the tartness, when there is nothing
that is tart ; the roundness, when there is nothing that is round. . To these
wonderful (not to say monstrous) accidents, some will have a single wor
ship due,7 but that, the very same worship that is due to Christ, and besides
that divine adoration, which is common to them with Christ, will have also
a proper worship given without reference to Christ ; but all of them agree
1 Tune videtur manere secundum virtutem, quuni accedit ad orationem cum inten-
tione aliquid impetrandi, vel Deo debitum obsequium reddendi : etiamsi in prosecutione
mens ad alia rapiatur. — Idem. ibid.
Adverte tamen quod intentio debita et actualis, si adsit in principio vocalis orationis,
licet postea mens evagetur (nisi talis evagatio interrumpat primam intentionem per
contrariam intentionem) sic est meritoria et impetrativa oratio vocalis sine attentione,
per virtutem primse intentionis. — Idem. v. oratio, n. x. ; Kosella, v. hora ; Scotus, ibid.
2 Vasquez de adoratione 1. ii. disp. viii. c. x. n. cccxlii. Posse secundum se, cultuiu
deferri rebus sacris, sic docet Antonius de Corduba, et alii recentiores.
3 Vasis et aliis rebus sacris inanimis concedit culturn aliquem, distinctum a cultu il-
lius, in cujus houorem dicatse sunt. — Idem, ibid. c. ii. n. ccclx.
4 Ibid. c. x. n. cccxliv.
5 Ipsi etiam voci secundum se, censet honorem aliquem tribui. — Ibid. n. cccxlii.
6 Simul — cum Christo quern significat vox ilia. — Ibid. n. cccxliii. Idem quod de
imagine, de voce quoque Jesus et aliis rebus inanimis, manifesto sequitur, et quamvis
diceremus, quia imagines exemplaribus substituuntur, ideo cum ipsis adorari ; quis au-
deat asserere, vocem Jesus nut scriptam aut prolatam, in locum significati non subrogari 1
&c. — Ibid. n. cccxliv.
7 Alii vero recentiores — eodem modo de speciebus sacramentalibus atque de ima-
ginibus docent : nempe eas adorari posse eodem motu, et adoratione latriae cum Christo
202 WHAT CRIMES ABE [CHAP. IX.
that they are to be adored with divine worship, and some say that this ado
ration is terminated on them, as the worship of the exemplar upon the
image.1 They will not only have the manger wherein Christ lay, and the
thorns wherewith he was crowned, and the spear that wounded him, to be
worshipped, but the picture of these when they are but painted ;2 they are
to have the same worship which the true cross has, that is, divine adora
tion ; and so are natural thorns or a common manger or spear to be wor
shipped, when they are made use of to adorn the cross or to set off the
passion of Christ, as they are wont theatrically to represent it.
It is no sin to worship anything that Christ touched, or that touched
him, how injuriously soever. Therefore, they teach that the ass upon which
Christ rode is to be worshipped. Hereby it appears, says Vasquez, how
rightly the ass upon which Christ did ride may be worshipped,3 and that the
very lips of Judas (that traitor and devil as Christ calls him) for kissing
Christ, when he betrayed him, for that very act wherein he shewed himself
a traitor and devil, are to be worshipped.4 If they had but that traitor's
lips they would reverently and devoutly kiss, that is, adore them ; and it is
strange if they have them not among their sacred relics, since they say they
have the foreskin of Christ cut oft at his circumcision,5 and his very counte
nance impressed by him upon a white cloth,6 for one would think these as
hard to come by ; however, in diverse places they worship something at a
venture which they count so.
It is no sin to worship the imaginary blood which flows from a crucifix or
image of Christ, when it is wounded, for they, being given up to believe the
most ridiculous lies, do believe that such blood hath issued from a mere
picture or image,7 they keep it as a most sacred relic,8 and it is to be wor
shipped with the same worship they give to Christ himself.9
sub ipsis contento : posse etiam seciindum se, propria adoratione coli, quae non referatur
in Christum ibi contentum sicut in terminum proximum adorationis : sed tanquam in
motivum remotum, sicut de imaginibus, et de nomine Jesu, docueruut. — Idem, ibid. c. ii.
n. ccclx.
1 Eandem adorationem qua Christum ibi colimus, ad eas terminari, dicendum est (ut
docet Claudus Cello, vi.) Sed per accidens, sicut adoratio exemplaris in imaginem
quoque tecminatur. Id expresse tradit Algelus. 1. ii., de Euch. c. iii. — Idem, ibid.
2 Si autem pingeretur sacrum prsesepium, vel lancea, vel spinea corona, vel aliquid
simile, non minus quam ipsa crux in veneratione esse debere. Id vero quod de pictura
vel sculptura dicimus, de iisdem rebus naturalibus dicendum esset, si in ornamentum
crucis, et monimentum passionis, vel alterius mysterii, publice ponereutur, &c. — Idem,
ibid. 1. iii. c. vi.disp. ii. n. Ixxiii.
3 Inde etiam coustat, quo pacto recte possit asinus, cui Christus insedit, adorari. —
Ibid. n. Ixxvi.
4 Nil tamen obest, quominus aliquis sincera fide, et recta intentione, affectum etani-
iii um solum in Christum intendens, labia Judae, et alia qua) injuste Christum tetigeruut,
reverenter osculetur. — Ibid.
5 Ex dictis infertur Christi praaputium et sanguinem relictum in terris, sive sit sub
forma sanguinis, sive sub alia, non secundum se, hyperdulia, sed ex affectu latriae circa
Christum eodem motu adorationis cum ipso, sicut alias ejus reliquias, adorandum esse,
ut notavit Corduba et Sylvest. — Idem, ibid. disp. iv. n. cxxv.
6 Antiqua etiam traditione constat vultum sanctum Domini, tempore passionis suaa in
linteo expressum fuisse. Qualis Romse — et in Hispania ostenditur — Taurius vero mas-
na cum veneratione servatur, et nee minori religione colitur sindon, qua Christus in
sepulchre fuit involutus : cui impressam reliquit sui corporis figuram. — Idem, ibid. 1. ii.
disp. iii. c. i. n. xxix. ? Vid. Aquinas iii. q. liv. art. ii.
8 One at Berytus, in Syria, pierced by a Jew, related in a book ascribed to Athana-
sius falsely (as Bellarmine confesses, de script. Eccles. p. 78), of which our author, 1. ii.
disp. iii. c. i. n. xxix.
9 Idem dicendum de sanguine, qui ex aliqua imagine Christi fluxit, nisi quod ille non
ratione contactus, sed reprsesentationis tautuin a<lorandus est- Idem, ibid, 1. iii. disp. iv.
c. ii. n. cxxv.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 203
It is no sin to give divine worship to any man, not only the saints in hea
ven or holy persons on earth, but any men whatever in the world (the
wickedest not excepted), may, together with God, have divine worship, as
the image has with the exemplar, since every man is the living image of
God.1 This is not only the doctrine of Vasquez, but of Alensis, of Wal-
densis, and of Cardinal Cajetan, only in the practice of this there must be
caution ; for Albertus Magnus and Aquinas say there is danger lest a man
being of more excellency than an image, divine worship should be given him,
not for God's sake but his own dignity, but where this danger is not, they
would not deny but any man may be so worshipped, even with divine wor
ship ; so that if Paul and Barnabas, with the Lycaonians,2 Acts xiv., had but
proceeded with the caution of these doctors, and taken care that those people
should so worship them only for God's sake, they might lawfully have ad
mitted the worship offered them, though they (not learned in this kind of
doctrine) chose rather to be stoned than so honoured.
It is lawful to worship not only rational creatures, but anything else in
the whole world, whether living or lifeless.3 Any beast or creeping thing
may be worshipped as the image of God, which they hold is to be honoured
with divine worship ; so that not only the planets, stars, the queen, and the
host of heaven may be thus adored (for which the Lord condemns Israel and
Judah as idolaters), but the vilest creature that lives on earth, a fly, or a
frog, or a serpent, or a toad may be thus worshipped ; yea, meaner crea
tures than any that have life, any inanimate thing whatsoever, though it be
but a wisp of straw. That is our author's own instance : whereas, says he,
the Wickliffites object that Christians who worship images may as well wor
ship a wisp of straw (modulum straminis}.* The same Leontius (upon
whose authority he grounds all) would as freely grant this of a bit of straw,
as he does it of everything else in the world, so far is it from being counted
absurd ; yea, they may worship not only vile, but sordid things ; and not
only God, but angels and saints in them, qucevis alia res mundi; anything
whatever in the world, whether lifeless, unreasonable, or rational, may
rightly have divine worship with God.5 And this is not only the judgment
of their famous Vasquez, but of Cardinal Cajetan, and in consequence, of
them all ; for those great wits well discerned that the adoration of other
things, approved and practised by the Romanists, could never be defended,
without extending their principles to such a latitude. Thus it is manifest
that whatsoever the apostate Israelites adored, or the Egyptians worshipped,
or the Laplanders do worship, or the grossest and the most ridiculous idola-
1 De homine, qui est viva Dei similitude et imago, nee aliqua institutione in cultum
Dei dedicata, decent Alexander, Waldensis et Cajetan, eum posse esse adorationis ma-
teriam, sicut de imagine picta dixerunt : hoc est, in illo et per ilium ita Deum adorari
posse, ut ipse etiam homo, eodem motu, et signo submissionis colatur, sicut imago cum
exemplar! : atque, idem de angelo dicere dtbent. — Ibid. disp. i. c. i. n. iv., et cap. iii.
n. xvii.
2 Ubi periculum non esset, non negarent adorari posse sicut imaginem pictam. — Hid.
3 Quaevis etiam alia res mundi sive inanima, et irrationalis, sive rationalis, ex natura
rei et secluso periculo, rite cum Deo, sicut imago ipsius adorari potcst. Hanc opinionem
tradit, Cajetan 2, ii. q. ciii. art. iii. ad dub. iv. Id docuit Leontius. — Ibid. c. ii. n. v.
4 Frustra igitur Wiclifistae objiciebant Christianis imagines colentibus, ipsos quoqne
modulum straminis adorare posse — idem enim Leontius, de modulo straminis, quod de
quacunque re mundi, libenter fateretur ; tantum abest, ut absurdum judicari debeat. —
Ibid n. x.
5 In brutis animantibus et rebus sordidis, Deo exhibere notam submissionis, primo as-
ppctu indecens apparet : id tamen non obest, quominus suapte natura in qualibet re
mundi Deum ipsum adorare liceat : imo et sanctos homines seu angelos, si eos cum re
bus illis cogitatione nostra possimus conjungere. — Ibid. n. \i.
204 WHAT CHIMES ABE [CHAP. IX.
ters in the world, ever made an idol, all that, with much more and worse,
may lawfully be worshipped by popish principles ; there never was any
idolatry so 'absurd or horrid in the world but may have patronage or
excuse by this doctrine.
And now heaven and earth being furnished with their idols, one would
think they need go no further, but be satisfied, without seeking hell for any,
yet there is an inquiry which reaches that too. It is a question amongst
them, if the devil should appear in a beam of light, or the form of a crucifix,
whether that apparition may be worshipped 91 Antisidorensis, Alexander,
Aquinas, Marsilius, Adrian, and others, will not allow it should be wor
shipped, unless conditionally, and with a condition expressed; but Vasques
is for adoration hereof absolutely, no condition expressed ;2 and he has
those who are otherwise minded at a great advantage, because they conclude
for worship absolutely in a parallel case ; for they will have a consecrated
host to be worshipped without condition, though the devil were in it, or
lurked under it ; and if they think he would be worshipped in the former
without the interposal of a condition, he will be worshipped in the latter,
where they will have no condition to exclude it. I conclude this with what
Holcott determines : a man may merit by a mistaken belief, although it BO
fall out that he worship the devil.3
These decisions were necessary to justify their devout persons who have
met with such adventures. A great part of popery is grounded upon visions
and apparitions. These were much affected and admired by their reputed
holy men, and women too, who were admired and adored for them. Satan,
in the darkness (wherein this mystery did best thrive), had the advantage
to put store of cheats upon them. Many monks and hermits (says a Lapide)
were deceived by him. Particularly, among the rest, Valens the monk was
thus deluded, the devil frequently appearing to him as an angel. In fine,
Satan in an apparition feigned himself to be Christ, and the monk went, and
for Christ worshipped the devil (Idem in 2 Cor. xi. 15). They are con
cerned to plead for that worship, which had the same original with much of
their religion.
Sect. 4. For oaths or perjury, I will only instance in those which are
fraudulent. First, they determine that he who takes an oath, and intends
not to swear, the oath binds not, it is no sin to go against it.*
Secondly, when a man intends to swear, but intends not to be obliged by
1 An sit peccatum adorare radium luminis, vel speciem crucifixi, sub qua Daemon
delitescit. — Ibid. disp. i. c. v. n- xxx. ; vid. Bonacin. torn. ii. disp. iii. q. i. pnnct. iv.
n. v.
2 Quare nee conditionem expresse addere oportet, ut recte et legitime adoratio fiat ;
et multo minus ea ftxprimenda est, quando Eucharistiam adoramus ; ut optime tradunt
Alexand. S. Thorn. Bonaventura : qui cum dicant, necessariam esse expressam condi
tionem, quando adoratur Christus in specie crucifixi, ubi Daemon delitescit : affirmant
tamen, earn non esse necessariam, ut adoretnr in hostia consecrata. Idem sensit Ga
briel. Quinimo, ut Cajetan, Hosselanus et Claudius Sainctes, docent, male faceret qui
adderet conditionem, ut securus adoraret. — Ibid. n. xxxiv.
8 Hominem posse mereri per (idem erroneam, etsi contingat ut adoret diabolum. —
Rffcrl. Humphed de vita Jucl.p- 120.
4 Quid ergo si quis exterius juret proferendo verba, et tangendo evangelia, intus ta
men non babeat jurandi animum ? Respondetur in illo casu, non esse verum sed fictuin
juramentum. Sed nunquid in conscientia qui sic jurat, tenebitur adimplere ? Respon
detur minime quidem, &c. — Xoto de Just, et Jur. 1. viii. q. i. art. vii. p. 262 ; Qraff. de-
cis- aur. 1. ii. c. xvii. n. v. Ut obligationem inducat necessarium est, ut ab intentione
jurandi procedat, hoc certum est apud omnes. — D. Thorn., Cajetan, Soto, Covarruvias,
Panormitan, Glvssa in Suar. 1. ii., de Jurament. c. vii. n. ii. Necessariuoi est ut in-
tentio jurandi sit sufficienter libera- Conmmiiis est — Idem, ibid. n. iii.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 205
swearing, there he is not obliged, but may lawfully break it, as the ancienter
casuists and school- doctors generally determine.1
There is real evidence for the practice of this from the conclave ; for, as
their excellent historian tells us, in the vacancies of the see, the cardinals
use to compose certain capitulations to reform the papal government, which
all swear to perform if they be assumed to the popedorn, though it appear
by all precedent examples that every one sweareth with a mind not to keep
them in case he shall be pope ; for so soon as he is elected, he saith, he
could not bind himself, and that he is at liberty by gaining the papacy.2
This was remarkably exemplified in Paul IV., who, resolving to break one of
the capitulations he was sworn to a little before, and some of the cardinals
being ready to put him in mind of his oath, he declared in consistory, that
it is an article of faith that the pope cannot be bound, and much less can
bind himself, that to say otherwise was a manifest heresy,3 and threatened
the inquisition to any that hold it. It seems it is damnable error, deserv
ing something like a hell upon earth, to believe that his holiness intends to
be honest whatever he swear. It is true, every one has not the privilege of
a pope to have it counted heresy for any to believe that he can be bound to
keep any oaths, or ever to intend it ; but all have this liberty by their doc
trine, that they may take oaths without any intention to keep them, and
are not bound to keep them if they do not intend it.
Thirdly, to elude an oath, and deceive those who give it, or are concerned
in it, by equivocation, or other artifice of words, yea, or by mental reserva
tion, is no sin, and that in many cases.* As when a man has no mind to
swear, and thinks he is not bound to do it ; when he is drawn to it by force,
or induced by fear, or brought to it by importunity ; or when the judge is
incompetent (as they count all that are heretics or excommunicate, and that
have not lawful jurisdiction), or if the judges are competent, yet when they
proceed not juridically.5 In these and other cases, either for avoiding harm
or inconvenience,6 or when it may be for their advantage in any respect, they
think it lawful to use these methods of deceit in swearing. Indeed, the
1 Tenet S. Bonaventura quod universaliter non obligat juramentum, si jurans
animum se obligandi non habuit. Sylvest. jurament. iv. n. xix. vid. plures ibid. n.
vii. et n. xvii. Nee qui sic jurat, peccat. — Angelus v. juram. v. n. ix. et Sylvest. v-
juram. iv. n. vii. Qui jurat cum intentione non se obligandi, non obligatur ex vi
juramenti. Ita — D. Thorn. Bonaventur. Scotus. Gabriel. Kicbard. Sylvest. Angelus
Medina. Gutierrez. Navar. Gloss. Felinus. Abbas. Jo. Andr. in Suar. 1. ii. de juram.
c. vii. n. ix. Hos et alios vid. in Bonacina. torn. ii. disp. iv. q. i. punct. vii. n. iii.
2 Hist, of Counc. of Tr. 1. i. p. 71. 3 Ibid. 1. v. p. 396.
4 Si judex juramentum exigens talis (competens) non fuerit, vel esto quod sit com-
petens, interrogat tamen contra juris ordinem, vel est alius homo privatus, qui per
nietum aut importunitatem juramentum extorquet, tune jurare poterit quod secundum
suam mentein est verum, falsum autem, secundum mentem alterius, cui exhibet jura-
meutum. Sicuti fecisse B. Franciscum ferunt, qui rogatus qua perrexisset quidam
homicida, respondit, non trausisse iliac, intelligens, per illas manicas. — Cum Adriano ;
Qui sic inique interrogatur, potest optime respondere, quod nescit, intelligendo, nou
eo modo se scire, quo illud dicere teneatur. — Jtiavar. cap. xii. n. viii.
5 Vid Navar. c. xviii. n. Ivii.
6 Qui alio seiisu jurat quam alter intelligat, non peccat, modojustam habeat causam
ita jurandi — justa autem causa utendi his verbis (amphibologicis) est necessitas aut
utilitas corporis, aut honoris, aut rerum familiarium — Ex quo sequitur, non esse illicitum
uti verbis amphibologicis, addendo restrictionem aliquani in mente retentam, quoties
illiquid incomrnodi, vel injurise nobis impendet loquendo ad mentem interrogantis,
adost euim justa causa ita loquendi. — Bonacin. torn. ii. dis. iv. quest, i. punct. xii. n .
ii. iii. iv.
Ejusmodi autem equivocation ibus uti, addito etiam juramento absque causa, non
est peccatum mortale, modo ne id fiat in fraudem tertii, aut in judicio, dum judex
juridice interrogat — Ibid. vid. Dian. v. sequivoc.
206 WHAT CRIMES ARE [CHAP. IX.
reason they give to justify the practice in these cases, will make it as lawful
in any other ; for they say what is so sworn is true in their own sense,
though not in the sense of the hearers, and so they will have it in strictness
to be neither lie nor perjury, nor any mortal sin, even when there is no
honest nor reasonable occasion for swearing or promising in this fraudulent
manner.
And that you may perceive the Jesuits are not the prime masters of these
arts, I shall instance in other authors who were either before them, or not
addicted to the Society.
For equivocations, or other sleight of words in swearing, they are justified
by multitudes of their writers,1 viz., Sairus after Aquinas, and their Gloss,
Paludanus, Gabriel, Johannes Major, Adrian, Hen. Gandavensis, Angelus,
Sylvester, Soto, &c. The instances which Soto gives may serve for a test ;
as for example, when one instead of saying / swear, uses a word which sig
nifies another thing, but so pronounces it as the difference is not discerned ;2
or if the word GOD in the language wherein the oath is taken may signify
some other thing, he that swears may mean something else by it, when he
that gives the oath understands the God of heaven ; 3 or if the oath be formed
in this order, / swear to you to pay so much money, he that swears may mean
not to pay him but some other, when he to whom the oath is made, under
stands it intended for himself.4 Such an oath, says Soto, is true, just, pru
dent, because then simulation is profitable,5 having said before that it is
lawful, with such fraud to deceive one who forces him to swear, since he who
puts him to swear hath no right to do it ;6 and these fore-mentioned are the
very same instances which Sanchez uses7, by which we see the Jesuit was
not the inventor hereof, but learned them of a Dominican.
Of mental reservations, justified by their chief authors, who were no
Jesuits, instances might be given in abundance ;8 for example, if a man will
have his wife swear that she is not an adulteress, though she be guilty, she
may deny it with an oath, and swear what is false in his sense, if it be true
Videtur esse communis sententia juramentum simulatum, id est, cum justa et pru-
denti amphibologia factum, non obligare. D. Tho. Cajetan. Soto. Abbas. Tabiena.
Covarravias. Navar. in Suar. 1. ii. de juram. cap. viii. n. ii. Juramentum autem dolo-
sum cum injustitia obligare — sed tantum secundum proprium sensum. — Scotus, Bona-
vent. Kichard. Gabriel. Sylvest. Angelus. Antoninus. — Ibid. n. v.
1 Licet jurare cum sequivocatione. D. Tho. Scotus. Paludanus, Richard. Major.
Adrian. Navar. Covarruvias. Sylvest. Gloss Ibid. 1. iii. cap. ix.
2 Si injurius ille nequam sic rogaret, juras mihi tantam numerare pecuniam ? et
alter responderet, sic uro (absque J.) non esset peccatum mortale, sed simplex men-
dacium : quia forte tune nihil ureret. — Soto, ibid. p. 263.
3 Item si Dei nomen, lingua ilia qua fit juratio, diversum quoque aliud habuisset
significatum, liceret, illud intelligendo, dicere, Testis mihi est Deus, quamvis alter
Deum cceli intelligeret. — Ibid.
4 Aut si altero interrogate, juras mihi numerare pecuniam? alter responderet,
Tibi juro numerare, non esset sensus, numerare tibi, hoc est solvere aut tradere, sed
tibi juro apud me pecuniam recensere, quandoquidem numerare utrumque significat.
5 Quare tale juramentum esset verum. justum et prudens, quoniam tune simulatio
(quoniam absque falsitate fieret) utilis esset.
6 Quando vero vi illata petitur, licitum est ea fraude petentem deludere. — Ibid.
Similis est sequivocatio quam in verbo est ponit Glossa in cap. neque ii. 2, q. ii. et
quam in nomine sororis notavit Glossa in c. ult. ii. 2, q. ii.
7 Opp. Mar. 1. iii. c. ii. n. 37.
8 Navar. Sylvest. Angelus. Lud. Lopez. Tabien, Armilla, &c. And among those
•who seem to dislike it. Soto fatetur licitum esse alicui jurare. se nescire quod revelare
non potest, aut non tenetur; subintelligendo, nescio ut tibi dicam — quando judex non
potest legitime interrogare de occultis, recte illi responderi, Non feci, subinteJligendo
publico. &c. Et ita etiam concessit aperte Cajetan. et Adrian, in Suar. — Ibid. cap. x.
n. art. iii.
CHAP. IX.] NO SINS IN THEIB ACCOUNT. 207
in her own, by the addition of some secret reserve.1 If a man swear to
give another a hundred crowns with this inward reserve, // he owe it him,
he sins not, though he swears false in the- sense of him who is to have the
money.2 A woman who, because of some secret impediment, will not live
with her husband, and is excommunicated for it, she at the point of death,
that she may be absolved, being put to swear, that if she recover, she will
live with him, may swear it absolutely in show, with this conditional reserve,
//' she may do it without sin ; yet if she do it not, she is not forsworn ; so
Sylvester and Navarre, according to the determination of Aquinas and Jo.
Major.3 He that in the time of pestilence comes to a town where the officers,
before they admit him, will have him swear that he came from no infected
place, though it be not true he may swear it, if he think himself have got no
infection.4 If you have not a mind, or are not bound to give or lend any
thing in your possession which another desires, you may lawfully swear that
you have it not, with this inward reserve, that you have it not, to give or
lend.5 If a man threaten to kill a confessor, if he will not tell him, whether
his wife hath confessed her adultery to him, though she have confessed it to
him, yet the priest may absolutely say and swear that she has not, with this
reserve, So that he should be bound to tell it.6 He that is examined upon
oath concerning crimes that he knows, and swears to declare all he knows,
may, concerning some that are not known to others, though they ba to him,
1 Sylvest. sum. v. jurament. iii. n. ii. Navar. cap. xii. n. xviii. Quia id injuste agit,
potest ilia jurare, quod secundum suam intentionem verum est, falsum autem juxta
raariti mentem. Et Angelus v. juram. iv. n. i. Nam cum talis inique a tali confes-
sionem exigat, poterit jurare secundum suam intentionem, quod verum est : licet
secundum intellectual audientis sit falsum, secundum Rodo. quern sequitur Astensia.
2 Si in aliquo sensu intendebat facere, quod jurabat, licet non in sensu ejus, cui
jurabat : ut quia juravit dare centum, subaudiendo in animo suo, si debuero : tune
non peccat : quia non tenetur jurare secundum intentionem ejus, cum non sit suus
judex: seel utitur simulatione licitaquEe licet: ut in c. utilem ii. 2, q. ii. Sylvest. ibid,
iv. n. vii. Navar. c. xii. n. xiv. Neque peccaret jurando, nrque etiam non implendo
amplius quam ipse intellexit; quoniam non tenetur aliquis jurare secundum intentionem
illius qui perperam ipsum ad jurandum cogit.
3 Aquinas et Jo. Major, in Navar. c. xii. n. ix. Sylvest. ibid. iii. n. ii. Angelus.
Sum. v. juram. iv. n. i. Quum quis ex juramento exigit ab aliquo quod ipse non
potest sine peccato implere ; potest habere intentionem, cum jurat illud facere, scil.
Quantum poterit sine peccato. Sic et Sylvester. Sic secundum Rich, de St. Victore
obstetrices non peccabant, licet non respondissent ad intentionem Pharaonis, quia non
fait ei data auctoritas ad aliquid agendum contra Deum. Secundum Innocent, in c.
Veniens de curia, in juramento determinate super aliquo singuiari, sic iuterpretatur
in foro animse, secundum intentionem jurantis. — Angel, ibid.
4 Sylvest. v. juram. iii. n. ii. ; Navar. c. xii. n. xix ; Bouacin. ubi supra.
5 An qui jurat se non habere rem aliquam ab alio petitam, ut ab ea danda vel accom-
inodanda se excuset, peccet? Responded enim debet, peccare si mens ejus veibis con-
sonat : sed non, si non tenetur ad dandam vel accomtnodandam, neque respondendum
juxta mentem petentis, et ea mente juret, quod non habet illam, ad earn illi dandam
aut accommodandam. — Navar. c. xii. n. xviii. ; Bonacin. ibid. ; idem c. viii. n. xix. ;
Lopez, cap. xxxvii. p. 211.
6 And this they maintain not only in this case, but as to all sins confessed. Quod si
judex instat vel exigit juramentum a sacerdote, an per confessionem sciat aliquid de tali
facto ? Dico quod secundum S. Thorn, et omnes doctores, sacerdos si ab eo quseratur
de aliquo absente, an aliquid sciat, quod audivit in confessione : jurare potest se nescire
illud : quia non scit illud in quantum homo, &c. Sylvest. v. confess, iii. n. vi. Sic
Angelus. v. confess, viii. n. iv. secundum Scotum et Richardum, &c. Graff. 1. i c. xxxiii.
n. ii. For the seal of confession must not be violated ; no, not to secnre the soul of the
penitent, or the life of a king, or a whole commonwealth from temporal or spiritual
destruction. Vid. ibid. n. iv. et viginti auctores contra unum Altisiodoreusem in fcuart1/.
torn. iv. disp. xxxiii. sect. i.
VOL. III. D d
208 WHAT CRIMES ARE [CHAP. IX.
swear without perjury that he knows them not, with this secret reserve, he
knows not to discover them.1
If one promise to another, or contract with a woman outwardly, without
an intention of promising, and is demanded of a judge upon oath whether
he promised or contracted, he may plainly deny it, because he may have
this sense, I promised not with a promise obliging me ; and he has just
cause so to answer, because since he cannot otherwise prove his want of in
tention, he will be condemned to pay what he owes not, or to cohabit with
her whom he truly contracted not.2 A witness, either when he is not inter
rogated juridically, or when he has good occasion not to bear witness in
judgment, as if he fear great damage to himself thereby, may answer, that
he knows not, or saw it not, or the like, with a mental reservation ;3 he that
out of necessity, or for any profit, offers himself to swear of his own accord,
may therein use such fallacy.4 He that hath good occasion to hide his goods,
lest they should be seized by his creditors, being for his livelihood, and to
keep him from beggary, may swear that he has not hid any, understanding
not any that he could not hide, or any that he is bound to discover. The same
may the witnesses swear for him (viz., that he hid none), knowing that he
hid them lawfully ;5 such fallacious oaths may be used also in contracts and
bargaining. Those who cannot otherwise get a just price of the buyer, may
swear in a sense that he perceives not, that the commodity cost them so
much.6
Here are a few instances, but they have rules (some of them are premised)
which license it in cases innumerable, so that it may be a common practice,
and they may use it upon any occasion which they think reasonable.
These things considered, with others authorised among them, I cannot
devise what course can be taken to bind those who follow their doctrine, or
to get from them the least security by an oath. They have declared that if
you put an oath upon them which they think ought not to be imposed, they
may lawfully deceive you if they can, and put a cheat upon you even in a
solemn oath. Contrive then what oath you will for your security, they will
take it so far as you can judge, as much as any man in the world takes an
oath ; yet if they did not intend to swear (which none can tell but them
selves) by taking this oath, they have not sworn, they are not obliged. Or
if they had a mind to swear as well as to make you think so, yet if they did
not intend to oblige themselves thereby, their conscience by their principles
is free, the oath does not touch them ; or if they have a mind to be obliged
by that oath, yet need they not bind themselves to that it was designed for,
but to quite another thing, for they may swear in a sense vastly distant from
what you intend or imagine ; and thus they are taught to do, and it is prac
ticable, either by the sly and undiscerned change of one letter in a word, as
they may pronounce it, which will turn the sense as far from yours, as burn
ing is from swearing, which is plain in a former instance. Or else by the
ambiguousness of some word in the oath, affording another sense than you
are aware of, they may fix upon that and leave yours to yourself, and so
1 Quamvis juret se dicturum, quod scit, vere respondere potest se ilia nescire absqne
perjurii metu, intelligendo intra se, illud se non ita scire ut detegere teneatur. — Navir.
c. xviii. n. xvi. cap. xvii. n. cxvi.
2 So Navar. in cap. humanas aures. ii. 2, q. v. q. i. et ii. alleging for this doctrine.
Aquinas. Scotus. Paludanus. Kichard. Major. Adrian, and others. — Vid. Suar. 1. iii. de
Juram. cap. ix. n. v.
•i Bonacin. torn. ii. disp. iv. q. i. punct. xii. Clavis Regia. Navar. et alii. — Ibid.
4 Idem ibid.
5 Idem ibid, et alii.
0 Idem ibid. Savrus. Rebellus et alii.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 209
bind themselves to nothing you are concerned for, when you think you have
them fast bound to all ; or if such care be taken that in the oath there
be no ambiguous terms which may give them the advantage to delude you
by a sense foreign to your intendment ; yet, do what you can, they may put
such a sense upon it by a mental restriction ; for thereby adding something
reserved in their mind, to what is expressed in the oath, the sense is quite
changed, and the thing they swear is nothing at all of what you would have
sworn.
Yea, or if they swear that they will observe the contents of your oath,
according to the plain and natural meaning of the words, without any equi
vocating or mental restriction ; yet at the same time they may mean, without
any mental restriction that they will tell you of, and so delude you with a
mental reservation when they are swearing against it. Nor is this an
imaginary supposition of a thing that they never practised ; for thus their
priests and others have taken the oath of allegiance, and by this art eluded
it j1 and so they are instructed, and may do still, and defeat any oath that
can be devised. Yea, by their doctrine they may do it lawfully, and with
out sin ; for in all this juggling they teach that they do not swear false, but
by the artifice specified, it is true in their own sense, though not in theirs
who give the oath. Indeed this is a cheat (where God is called to witness),
nor do they deny it. But they say such deceit is lawful, as in many other
cases, so always when the judge is incompetent. And that is our case in
England ; we have none from the throne to the lowest bench that, in their
account, have any jurisdiction ;2 we have none that have power to put an
oath on them ; they may choose whether they will swear or no, or whether
they will cheat them all in swearing. No oath which can be given them can
oblige them, but in their own sense, how distant soever from the true sense
of the oath or of the imposer of it. This our Roman Catholics were assured
of long since, by instructions sent them from Rome in Queen Elizabeth's
time.3 So that they need make no conscience (if they will follow the best
guides of their consciences) to practise all their contrivance upon us in oaths
(much more in promises, contracts, &c.), even such as the light of nature
has ever condemned in the world, as not only impious in point of religion,
but destructive to human society, and those which tend to subvert the main
grounds and foundations of it. We can never oblige them by oath at any
time but when they please, nor any further than they list. We can never
tell when they swear, though they take oaths, nor when they are obliged,
though they swear. We cannot possibly know when we may be sure
of them ; when we think them fast, by all the rules that men of con
science and common honesty proceed by, yet they can juggle themselves
loose by the Roman rules at pleasure, and make sport with God and man,
even in oaths where God himself is a witness, and the greatest of men con
cerned as parties.
Sect. 5. There needs no other demonstration of the irreligion of the
1 Quando quis inique interrogat, excludendo omnem sequivocationem, posse interroga-
tum uti aequivocatione, apponendo aliquam particulam in mente, &c. Idem die de teste.
Bonacina. torn. ii. disp. iv. q. i. punct. xii. et ibi plures. Quoties gravis causa occurrit,
ob quam licet uti verbis ambiguis, vel mentali restrictione, ejusmodi usum esse licitum,
et si interrogate urgeat, ut sine amphibologia, aut restrictione loquaris. Pet. a S.
Joseph de ii. precept, art. i.
2 Judex hsereticus aut schismaticus amittit omnem jurisdictionem. Vide Cone. Late-
ran. sub Innocent. III. in Crab, supra.
3 Juramentutn exactum a judice non competente (quales nunc omnes sunt in Anglia)
in jurisdictione ecclesiastica, non obligat nisi secunduui intentioncm jurantis. In Abb. de
mendac:o. p. 40.
210 WHAT CRIMES ABE [CHAP. IX.
Roman church, and its utter regardlessness of God and the souls of men,
than their doctrine concerning the observance of the Lord's day, and
all other which they pretend to be set apart for holy employment. If
any man would understand what religion is left among them, he may see
it there in short, and needs look no further, since there he may be satisfied
that they have no design for the honour of God or the salvation of souls.
For when they have discharged the people from all duties of religion at any
other determinate times,1 and reserved all which they make necessary for
them to holy days ; yet even on these days, by their doctrine, nothing is
made their duty to which any regard of God or of their souls is needful.
All that they are obliged to is only to be present at mass,2 no other act or
duty of religion or worship is necessary ; no internal act at all,3 nor any
external,4 either public or private, but only the mass. And that may be so
external;that neither God nor any divine thing need to be minded in it. For
this I have produced evidence enough already, let me only add this ; they
are wont to speak of a three-fold attending at mass (as before was shewed
at their divine service). One, to what is said and done by the priest, as
sacred ; a second, to the meaning of what is said or done ; and the third,
to God and divine things. Now the first of these, they say, is enough,
though it be the worst of all ;5 therefore the second (to regard the meaning
1 Vide supra, cap. i.
2 Sola missa communiter est in prsecepto — Cajetan. sum. v. fest. p. 304. Missa audi-
enda diebus festis ex prsecepto, non tamen concio, non preces fundendse ; non exercen-
dus alius actus cultus divini ex praecepto (excipe diem paschatis, quo sumenda est
Eucharistia) Victorel. addit ad Tol. 1. iv. c. xxv.
3 Aquinas, ii. 2, q. cxxii. art. iv. — Cajetan. Sum. v. fest. p. 305; Soto. dejustit. ei
jur. 1. ii. q. iv. art. iv ; Navar. c. xiii. n. ii. &c.
No act of love, Bellarm. de cult. Sanct. 1. ii. c. x. ; Nav. c. xi. n vii. ; Soto, ibid. Or
contrition ; Soto, ibid. ; Sylv. Sum. v. Dominic, n- viii. ; Canus relect. de paenit, pars.
iv. p. 864. Or sincerity; no need to have that devotion in the heart which they out
wardly make show of. No necessity of a good end in their worshipping. For that
they commonly maintain after Aquinas, that the end of the command for worship is
not under command. — Vid. supra.
4 Not hearing sermons. Sylv. sum. v. Dominic, n. viii. Victorel. supra. Nor other
prayers, private, Sylv. ibid. ; Navar. c. xxi. n. vi. ; vide Suar. de fest. 1. ii. c. xvi. n. iv.
or public. Vesperas cseteraque divina officia, diebus festis, non audire, non est pecca-
tum mortale, neque veniale ; nisi ratione voti aut juramenti — Graff. \. ii. c. xxxiv. n. xii.
Nemo jure communi regulariter tenetur audire de prfecepto alia divina officia, etiam
vesperas. — Navar. c. xxi. n. i. They are not obliged to any prayers but those in the
mass, which indeed are not theirs ; nor need they concur in them otherwise than by a
virtual wish that the priest maybe heard; Satis est vel ex longuiquo missauti adesse, et
surgendo, genua flectendo, vel alias actualiter vel virtualiter exoptare, ut sacerdos, qui
pro omnibus loquitur, orat et sacrificat, a Deo exaudiatur. — Idem, ibid. n. viii.
This all the praying of the people (when they have reduced all their religious acts
to this) in popery. All that the church makes necessary, or leaves possible to them in
public, which yet is no praying, otherwise than one while he is at Paris, may be said
to be praying at Rome, because he virtually wishes success to a priest saying mass
there ; or than one in their purgatory may be said to be praying at the same time in
heaven, because he would have the supposed intercession of the saints there to be
successful.
5 Ha3c satis est, licet omnium imperfectissima, Fill. tr. v. n. 214. Suarez, having
premised that he believes there is no dissention or difficulty amongst them concerning
attention at the time of mass, reckons after Aquinas the three sorts of attention, and
adds of the first : Haec attentio est infima omnium, tamen sufficiens : quia ilia satis est,
ut ilia missse auditio seu praesentia sit humana, moralis, et ex objecto religiosa, torn. iii.
disp. Ixxxviii. sect. iii. This being sufficient, the second and third are more than needs;
?nd yet in the third (this excluded as needless) he acknowledges all inward reverence
and worship is included. Sub hac autem attentione ad Deum omnis interior reverentia
et cultus, omnis oratio et petitio ir.cluditur, ut eleganter describit Gregorius x. in c.
decet. — Ibid.
CHAP. IX.] NO SINS IN THEIK ACCOUNT. ' 211
of what is said or done) ; and the third (to mind God or divine things) is
more than needs. So that plainly all that is required of a papist, by their
doctrine, in order to the honour of God and the salvation of his soul, on
any of those days when these ought to be most minded, is only being pre
sent at mass, without understanding what is said or done, and without
minding God or anything divine. Such is their worship of God and care of
souls in the church of Rome ; this is the sum of their religion, when it
appears set forth to greatest advantage, in its solemn exercises ; he that
understands it, and can be in love with it, must be under the power of some
other consideration than that of God and his soul.
Having seen how these days are sanctified, or profaned rather, by their
worship, we might view what observance they have in reference to servile
works. And here they have little but what may be done without sin ; and
indeed, as they order the matter, it may seem less sin to follow the works of
their callings than to forbear them, since their abstinence from them is not
that they may better attend the worship of God (for they think it not need
ful to worship him, unless he can be said to be worshipped when he is not
heeded), but that they may be idle, or worse employed than in their daily
business. However, whether it be to indulge their ease, or serve their lusts,
or to make show of some rest (though far enough from a holy rest), they
will have some works forborne ; but herein they will be regulated by custom,
not the divine law.1 Paludanus and others will have them excused who use
manual labours on these days, if they omit not the mass.2 And Sylvester
says, this is reasonable, because custom, the interpreter of laws, will have it
so. This may so far regulate them, that every province and city must
observe those days, and those alone, in that manner, and so far only as
custom requires.3 Yea, it must so far prevail, that if it were the custom to
observe these days no longer than till noon, or only till mass were ended
(which may be dispatched in half an hour, and that before sunrise), the rest
may be spent in servile works.4 They account it worse to spend these days
in servile labour than profane divertisements ; for this, with them, is only a
venial fault, or none,5 but that may be a mortal sin ; yet they declare there
is no sin in the worst but what custom makes (they are like to make con
science of it, when their own wills and practices are their rule). This, as
many other, by their doctrine, which makes void the commands of God at
pleasure, is but a sin at discretion ; they may make it none when they
please, and render all days alike, as easily as they can bring up a custom,
such a one to which nature is forward.6
1 Dicendum consuetudine fieri posse, ut aliquse personal licite possint in Die festo
aliqua opera servilia, vel aliter in festo prohibita, exercere. — Antoninus, Sylvester, Ca-
•>etan. Soto, Tabiena, Armil/a, Navar, in Suar. 1. ii. de fest. c. xxxiii. n. xii.
2 Per (Dominicutn) intelligitur generaliter omnis Dies festus de prsecepto, secundum
Pet. de Palnde, quod sentire videtur etiam Jo. Andr. et doctores dicentes aliquos in
Diebus festis excusari, nisi missam omittant. Et est rationabile ; quia consuetudo legum
interpres, ita habet. — Sum. v. missa. ii. n. i.
3 Unaqureque provincia, aut civitas, observare tenetur ilia, eo modo, et tantum, qua;,
quomodo, et quantum consuetudo ipsius praecepit observari. — Navar. c. xiii. n. v. Si
usus haberet. ut solum serventur usque ad meridiem, vel usque ad solemnia missarum
peracta, postea possent opera servilia fieri. — Idem, ibid.
* Gabriel cum Scoto dicunt, licitum esse inchoare missam, una bora et quarta parte
alterius ante orturn solis. — Non erit peccatum bora et dimidia ante ortum solis sacrifi-
care : imo addit Paludanus, et clarius Victoria, posse licite inchoari missam dimidia bora
ante crepusculum, ita ut finis missae sit sub initium crepusculi, plus minusve. Et hoc
est in praxi servandum. — Suarez, torn. iii. disp. Ixxx, sect. iv. So mass may be ended
not only before sun-rise, but about break of day, above an hour before the sun is up.
5 Bonacin. torn. ii. disp. v. p. 277, n. xxv. p. 274, n. iii.
6 Observatio Diei Dominican non est de jure Divino, sed Canonico, ut aiunt commuui
212 WHAT CHIMES ARE [CHAP. IX.
But no wonder they think not these sacred days violated by working,
since they teach they are not profaned by any acts of wickedness. Their
divines generally agree herein.1 Contrition for sins, and the avoiding of
other sins, is not enjoined, says Cajetan.2 The day is not profaned by
fornication, says Soto ;3 nor by lying, murder, or blaspheming, says Bellar-
mine ;4 nor by any wickedness whatsoever is holy time profaned, but only
by those opposite thereto, viz. not hearing mass, and bodily labours. So
that the days may be sanctified well enough, according to the holiness of
that church, if after an irreligious presence at mass for half an hour (the
precept for which may be satisfied without minding God or abstaining from
wickedness while they are at it), the rest thereof be spent in beastly drunk
enness or gluttony, in perjuries, blasphemies, or cursing God or man, in
murders, whoring, sodomy, or bestiality, or the most enormous debauches.
And though they are not bound, as they teach, to be at the pains of one
good act of mind or heart in serving God at the only time set apart for his
service, Scotus is almost worried by the herd of their divines for seeming to
think that a good act of mind towards God was enjoined on these days ;5
yet they may spend their bodies, and toil themselves more in the service of
their lusts, without profaning them, than in servile works. The reason why
they hold that no excess of wickedness does profane these days, is be
cause wicked acts are not servile works.6 It seems slavery to Satan,
and the service of the vilest lusts, is not servile ; whatsoever Christ or
the apostle thought thereof, John viii. 84, Rom. vi. 16, that is consistent
enough with the liberty and honour of such Christians as they are.
However, hereby it is manifest that their religious observation of all holy
times (and so all the religiousness which that church requires of her
catholics) is consistent with the lewdest acts of ungodliness and debauchery.
In fine, God can have no honour from men, nor they salvation from him,
without religion ; this cannot be kept up in the world without the solemn
exercises of it ; these cannot (or will not) be performed without time for that
end ; therefore hath the Lord appointed time to be set apart for these pur
poses ; the church of Rome hath reduced all religious exercises, at the times
appointed by God or themselves, to the people's hearing of mass, and there
will not have the precept oblige them to any real religiousness, not so much
ter doctores — et consequenter posse consuetudine, vel humana potestate abrogari. —
Jjonacin. torn. ii. disp. v. n. iv. p. 272, Sairus et alii ibi.
1 Cajetan, Soto, Sylvester, Victoria, Navar, Covarruvius et alii, quos refert et se-
quitur Suarez, de fest. 1. c. xviii. n. iii., inter quos etiam recenset S- Thorn, vid. Btl~
larm. de cultu sanct. 1. iii. c. x. ; Graff. 1. ii. c. xxxiii. n. viii.
2 Non continetur sub hoc prsecepto contritio peccatorum, rec vitatio aliorutn peccato-
rum. — Sum. v. fest. p. 305.
3 Non quod per fornicationem violetur festuiu. — De Jiist. et Jur. ]. ii. q. iv. art. iv.
* Non enim violatur tempus sacrum per qusecunque peccata, sed solum per ea, quse
opponuntur ipsi tempori sacro, qualia sunt nou audire sacrum, et operari corporaliter. —
Ibid. 1. iii. c. x. p. It! 10.
Secunda opinio asserit — peccatnm etiam mortale in Die festo commissum, non habere
ex ilia temporis circumstantia specialem malitiam, quae in confessione necessario aperi-
enda sit : illam decent Cajetan, Corduba, Soto, Victoria, Almayn, Sylvester, Armilla,
Tabiena, Angl,, Navar, Covarruvias, Gutier ; pro hac etiam sententia potest referri.
IX Thomas in iv. dist. xxxii. art. v. q. i. ; Suarez, 1. ii. de festis. cap. xviii. n. iii. ; vid.
J3onacin. torn. ii. disp. v. p. 274.
5 Scotus sentire videtur hoc nos prsecepto juberi, diebus festis bonum habere mentis
actum circa Deum — Soto de Just, et Jur. 1. ii. q. iv. art. iv. p. 51.
6 Nee valet dicere inter ista servilia computari peccatum : quia hoc falsum est. — Sylv.
Sum. v. Dominic, n. viii. Nisi esset opus servile in festis prohibituiu, quale non est pec
catum juxta S. Thomam. in iii. sent. dist. xxxvii. art. v. q. ii.; Navar. c. vi. n. x. Pru-
Latur a Cajetano et tseteris — quia opus peccati ut sic nou est servile. — Suar. ibid u. vi.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 213
as to a thought of God or any thing divine, yea, or the forbearance of wicked
thoughts and acts while they are at mass. Thus far is religion (upon which
the interest of God and man so much depends) sunk among them. And it
must of necessity sink (all but the shadow or froth) in any part of the world
where these principles prevail. But though they declare them not obliged
to serve God any better at this, or at any other time, yet they maintain for
them as much liberty to serve the devil and their lusts on these holy times
as any other. Let all concerned judge of the Roman religion and holiness
hereby ; if there were nothing else by which the measures thereof could be
taken, this would suffice.
Sect. 6. In the next place, in reference to heretics, to go no further (for
that is far enough, since in their charity the far greatest part of Christians
are no better), all relatives are discharged of their respective duties enjoined
them by the laws of God or man. Their decretals (the law of their church,
which presumes to over-rule all other law, natural, divine, or civil) de
prives heretics immediately of all due fidelity, right, duty, observance, which
any whosoever do owe them.1 They lose all which they have by civil right.2
Subjects owe no allegiance or duty at all to princes or magistrates.3 Chil
dren owe no duty to their parents ;4 they have (by their law) no power over
them, and this from the first day of their heresy. Wives owe not conjugal
duty to their husbands ;6 and if they knew they were not papists when con
tracted, they lose their dowrv.6 Servants are freed from all fidelity to, and
observance of, their masters.7 Yea, debtors are freed from paying what they
owe to heretics, though bound thereunto either by penalty or oath.8 They
hereby oblige their followers to make nothing of such duties, without the
observance of which mankind would become worse than brutes.
But this may seem a smaller matter to them ; they go higher, and allow
any one to kill a heretic, as though murder were no sin ; they may be killed
with impunity, says De Graffiis,9 and proves it out of their church laws.
Pope Urban II. declared that they are not guilty of murder who kill any that
are excommunicate.10 Now all heretics are excommunicate by the Council of
1 Ipso jure privates esse hsereticos omni debito fidelitatis, dominii, obligations, et ob-
sequii, quo illis quicunque tenebantur astricti — Decretal. Gregor. ix. ]. v, <;• ult. de
haaret.
2 Amittunt omnia qnae juris civilis sunt. Graff. 1. ii. c. xi. n. xii. Privantur jure
dominii naturalis, ceconomici et civilis. vid. Ovandus in iv. dist. xiii. p. 347-
3 Eorum vassalli absoluti sunt a debito fidelitatis et totius obsequii — et idem de vas-
sallis dominorum, qui contra hsereticos sunt negligentes. Sylvest. v. haereses i. n. xiv.
Angelus v. hoeret. u. xv.
4 Perdunt patriarn potestatem, quia non habent filios in potestate. — Graff, ibid. Filii
lisereticorum ipso facto quo sententiatum est contra eorum parentes de hseresi, efficiuntur
sui juris, et effecti intelliguntur a die commissi criminis. — Angel, ibid. n. x. ; Sylvest.
Hid.
5 Viro debitum reddere non tenetur. Simanca. Instit. Cathol. c. xlv. n. xxvii.
6 Uxores scienter cum haereticis contrahentes perduntipso facto dotem. — Sylvest. ibid. ;
Angelus. ibid. n. xi.
7 Et quicunque alii aliqua obligatione adstricti : ut famuli, liberti, et hujusmodi. ipso
facto liberautur. Ut dicitur et notatur in c. fi. eo. ti. Angelus. ibid. n. xv. Sylvest.
ibid.
8 Omnes hoereticos obligates ex juramento, fidelitate obsequii, pactione vel promissione,
liberri, ita babetur c. ultimo de Haeret. Propterea si aliquis promisisset hseretieis
solvere sub paena vel juramento certo die, non tenetur, ut notat Glossa ibid. Ego teneo
quod eo ipso quod est manifestum in hferesin incidisse tales absoluti suut, quantumcunque
sententia non feratur contra eos. Angel, ibid. n. xv. ; Sylvest. ibid. n. xiv.; Armilla. v.
lireres. n. xi. ; Ovaudus in iv. dist. xii. propos. xxx. p. 348.
9 Possunt etiam impune occidi. Facit. Gloss, sing, in Capital. faelic,&c. — Graff. 1. ii.
c. xi. n. xii.
10 .Noa enini eos homiciclas arbitramur. quos adversus excommunicates, zelo matris
214 WHAT CRIMES ARE [CHAP. IX.
Lateran, under Innocent III. ; and the sentence which lies dormant there is
roused once a year ; the pope in person denouncing it in a solemn manner,
and very gravely, with a peacock-tail on either side his head. We in Eng
land particularly are under excommunication to this day, and Cardinal Bar-
barin thought fit, not long since, to give special notice of it in a letter to
some of the Irish. They forget not how obnoxious we are ; and we may
remember how much we are obliged by them, that any of us are suffered to
live, when they may kill us without murder.
Sect. 7. But we may the better bear with them in this, because they seem
not very tender of killing one another. A man is not to be punished who
kills his wife, taken in adultery, and the adulterer together with her. He
may kill his own daughter in like case, or his sister, yea, or his own mother,
if his father give order for it ;l and he may do it as safely though these his
female relatives be quick with child. For the child in the womb (say they)
being the same morally with the mother, he that may kill the mother may
kill the child too. Thus a private person may be judge in his own cause,
and proceed to mortal execution without trial, and sacrifice the guilty and
innocent both at once, to his own or another's passion, and destroy together
the body and soul of his nearest relations, and all this with impunity. They
deliver it for certain, that a mother in danger may lawfully use a medicine
which tends directly to her cure, though it be probable that it will make her
miscarry. And because she may take such a course to secure her life or
recover her health, they conclude it lawful to do this to preserve her state or
reputation.2 So that, if a maid or married woman have prostituted herself
to another's lust, she may procure abortion, when otherwise the crime might
be discovered, and her life or credit in hazard.3 Thus neither families, nor
parishes, nor monasteries need be pestered with natural children, how many
soever be got ; the shame of their birth, and the pain too, may be prevented,
and the trouble and expense of their education avoided, by a receipt approved
by the Koman doctors, if it be but taken in time. As for the censures of
their church in this case, or worse, there is no fear, for even a nun got with
child may procure abortion, and not be excommunicate4 (so much more
favourable is new Rome to her vestals than the old was, though their crimes
be doubled) ; any who are so disposed, have encouragement enough to ven
ture upon both. For as to the murder, they are secured from the laws of
God by this doctrine, which makes it no sin ; from the laws of the church
by her natural indulgence ; and may be from those of the state, by their own
private conduct. And as to the whoredom, they may be quitted upon as
easy terms as they would wish. For the priest, if he get the child, is em
powered to absolve the mother, and he need not be so strict as to enjoin for
penance the avoiding of the sin ; yet for all this, they seem so tender (which
catliolicse ecclesise ardentes, aliquos eorum trucidasse contigerit. — Refert ex Ivo et lau
ded Baronius. an. 1059, n. xi.
Omnis hsereticus, sive occultus sive manifestus, estipsojure excommunicatus. — Rosel.
v. hseret. n. xiv. Quoting their law for it.
1 Pet. a S. Joseph, de v. prsecepto, art. vi. pp. 258, 259.
2 Videtur etiam satis cerium, &c. Idem ibid. art. ii. p. 218, vid. Corduba. Pet.
Navar. Arragon. Lopez in Fill. tr. xxix. n. civ.
3 Liceret etiam procurare abortum nondum animatum cum ad famani et statum con-
servandum opus erit. Basil, de Leon, de matrim. 1. x. c. xiii. n. ii. Liceret etiam
fsemina? nuptse, aut virgini fornicanti idem efficere, quando nullo alio qusesito medio sibi
consulere possint, ne crimiue detecto, f'anue vitaeque jacturam facerent. — Pet. Navar.
1. ii. ; de Restit. c. iii. diff. ii. n. cxxx.
4 Secundum Sylvestrum, monialis solicitans abortum non est excommunicata, quia non
injuriani sibi sed proli facit. Lopez cap. Ixiv. p. 322, vide Nalcum iu Bonacin. de
restit. d. ii. q. ult. p. 7, u. vi.
CHAP. IX. J NO SINS IN THEIR ACCOUNT. 215
may amuse us) of unborn infants in other cases, that they will have it lawful
to cut up the mother quick, and she obliged to suffer, yea procure it, that the
child in her womb may not perish unbaptized.1 Thus their doctrine will
have them more regard the reputation of a whore than the life of an honest
woman ; yea the child may perish without regard of its wanting baptism,
when the credit of a strumpet is concerned ; but a chaste woman must be
killed in the other case, that the infant in her womb may have it. Yet one
would think the issue of whoredom in as much danger for want of baptism
as the fruit of lawful matrimony.
They teach further, that a man may kill another, either to secure his own
person, or his goods, or his reputation. In defence of his person, they hold
it lawful to slay any one ; a servant may kill his master assaulting him un
justly, or a monk his abbot, or a subject his prince, or a child his own father.2
This is their common doctrine, and thereby there is warranty for it, not only
to secure one's life, but to avoid a wound or a blow.3 Any one may do this
at any time, even a priest while he is celebrating, may kill one that invades
him,4 and when he has shed his blood, may go on with his other sacrifice,
which will be unbloody notwithstanding. If he that assails him be frantic,
or in drink, yea, or asleep,5 and has no sense that he offers any wrong, he
may innocently kill him for all that, whoever he be, if he cannot otherwise
avoid the injury ; yea, though the aggressor have had the highest provoca
tions, by intolerable reproaches, or the loss of his estate, or the defiling of
his bed ;6 yet in this case, he that has given the occasion, and done the
wrong, may kill the sufferer ; the thief may lawfully slay him whom he has
robbed, and the adulterer may kill the husband after he has abused the wife,
or deflowered his sister, or buggared his child. He may not only kill the
aggressor, but an innocent person also, to escape himself.7 As if he cannot
be secured from Peter, without killing Paul, he may be the death of them
both ; or state it thus (and they cannot stick at it), if he cannot escape his
father without killing his mother, he may slay both father and mother at
once. Thus they may deprive any of life, not only when they are actually
assaulted, but before any blow is given. When a man perceives one coming
towards him with his weapon ready, and fears he is not able to deal with him,
he may shoot him dead at a distance.8 Nor need he be hindered by the con
sideration that killing him in such circumstances (since he is in mortal sin),
will be the destruction both of body and soul together. Soto objects this
to himself, but abates nothing of his conclusion notwithstanding. Yea, he
answers, that to hold it not lawful to kill in this case (with the destruction of
the slain man's soul too), is both to pervert the law of nature, and to render
1 Aliqui affirmant non tantum id licere, sed etiam matrem teneri talem sectionem
procurare, et ierre, ne illius infans sine baptismo intereat.— Pet. a S. Joseph, ibid.
p. 220.
2 Bonacin ibid, punct. viii. n iv. ubi Sylvester, Julius Clarus. et alii comtnuniter.
3 Si non possum effugere quin me percutias, nisi te interficiam, licite te iuterficio.
— Angel. Sum. v. defens. n iv. ; ibi Bartolus, Florianus, Navar. cap. xv. n. iv. ;
Lopez, part i. c. Ixii. ; Pet. a S. Joseph, ibid. p. 221 ; Bonacin. ibid. n. iii. et alii com-
muniter.
4 Angel. Sum. v. homicid. iii. n. ii. ; Sylvest. v. homicid. i. n. xiii. ; Graff. 1. ii.
c. Ixiv. n. viii.
5 Bonacin. ibid, n, v. ibi. Bartolus, Gomez, et alii.
6 Pet. a S. Joseph, ibid. p. 222 et 230. ; Bonacin. ibid. n. iii. ; ubi Pet. Navar.
Sotus, Julius Clarus, Rodriguez.
7 Petrus a S. Joseph, de v. praecept. art. ii. p. 223 ; Pet. Navar. de restit. 1. i. c. iii.
n. cxlvii. ; Bonacin. ibid, punct. vii. n. i. ubi Julius Clarus. Corduba. Cajetan. et alii.
8 Graff. 1. ii. c. Ixiv. n. iv. ; Soco de Just, et jure. 1. v. q. i. art. viii. p. 143.
216 WHAT CRIMES ABE [ClIAP. IX.
the sweet and easy yoke of Christ intolerable.1 They give further instances
wherein they will have it no sin to kill a person that has not yet touched
them ; it is sufficient, in their account, if they know that he is prepared for
it, yea, or does but design it. In case one be shut up in a house or a city,
so that he cannot get out, and knows there is one in the town that designs
upon his life, and waits but an opportunity to execute it, he may prevent the
designer, and fall upon him unawares, and kill him.2 They declare it lawful
for a man to kill his wife taken in adultery ; but then they allow the adul
teress to be beforehand with her husband, and kill him first if she can : she
may despatch him with the poison prepared for her, or stab him with the
weapon he has ready, and so secure her adultery by murder, and yet be
innocent.3
They maintain it is lawful to kill others to secure their goods ; so it is no
sin with them to take away the life of him that would take away part of their
goods by night or day ;4 yea, if he that steals makes no resistance or defence,
but flies, he may be pursued and slain, to recover what he has taken. And
although the goods may be recovered otherwise, and in a legal way, yet if it
be not certain that he may get them with the greatest ease, but doubtful that
it may give him some trouble, he may use his liberty, and send him to hell
to save himself a little trouble.6 But of what value must the goods be
(that we may discern at what rate they set the life and soul of a man) ? It
must not (says Soto) be a vile thing ; it should not be so little worth as two
or three ducats.6 So that it seems, if what is stolen be of the value of about
twenty shillings, a man may be killed for it, and his body and soul destroyed
together ; and since a crown or a shilling may be more to some than twenty
to others, those who follow him might well infer from hence, that a man's
life might be taken away for a crown or less ; yea for an apple, since to some
persons, that may be of more value than the sums mentioned. Accordingly,
they conclude expressly, that he who takes a thing, the owner or keeper of
it seeing, and offering to hinder him, may be lawfully slain for it, though it
be but of the value of one crown or less either,7 because thereby he offers an
affront. That is another ground of their lawful murder. A man, they avow,
may kill others for his honour or reputation ;8 for though it be so slight a
thing, that it will be scarce a fault in a man to throw it away himself (as we
heard before), yet they will have him maintain it at the expense of the blood
and life of others, and his own too. For example, if he sees one approach
to assault him, though he might avoid the danger by retiring, yet he may
kill him rather than so avoid it ;9 because it would be a disparagement to
him to fly, and so rather than suffer the least, in the repute of the injudi
cious rabble, he may be the death of any person, and be a man of blood,
that he may be the master of such honour, as a truly generous spirit must
despise. They advance further yet : if one should offer to give a person a
1 Ibid. 2 Graff. 1. ii. c. Ixiv. n. v.
3 Navar. c. xv. n. iii. ; Lopez, c. Ixii. p. 311 ; Bonacin. de restit. d. ii. q. ult. p. 9,
n. ii. ; ubi. Julius Clarus, Bannes, Rodriguez, Corduba et alii.
4 Soto. ibid. ; Graff, ibid. n. xvii. ; Lopez, cap. Ixii. ; Navar. c. xv. n. ii. ; ibi Cajetan.
Antoninus, Sylvester.
5 Non licet furem occidere — si spes esset certissima quod facillimo negotio recuperari
posset — ubi autem res esset dubia, posset liberum esse domino jure uti suo. — Soto. ibid.
6 Ibid. p. 144.
7 Etiamsi res sit valoris unius aurei aut minoris — videtur posse occidi. — Bonacin.
de restit. d. ii. q. ult. p. 10, n. i.
8 Comuniter omnes decent. Vid. Victorel. add. Tol. 1. v. c. vi. Famam suam —
negligere et prodigere potest sine peccato. Pet. S. Joseph, de. viii. prsecept. art. ii. ;
vid. Navar. c. xviii. n. xxvii.
9 Soto, ibid.
CflAP. IX.] NO SINS IN THEIE ACCOUNT. 217
blow with a cudgel, or a light switch ;l he that is offered such an affront
may lawfully kill him for it, especially in Spain, where this is counted a
great injury, says Soto. And elsewhere, a box on the ear may be resented
as such an injury. Accordingly, others determine that he who gives it may
lawfully be slain for it, yea, or he that does but offer it.2 If he be any
person of any moment that is thus attempted, he need not stay till he feel
it, but may prevent it by killing him that offers it, if there be no other hon
ourable way to avoid it. He need not fly to avoid it, if that would be a
disgrace, for he is not obliged to suffer such an inconvenience, though by
retiring he might save both his own life and the aggressor's, says Bonacina
after others. In this manner, when one smites them on the cheek, do they
turn the other ; and thus do they comply exactly with Christ's advice, by
stabbing him to the heart, who smites their cheek, or does but offer at it !
The same they determine of ill language ; that is with them a sufficient
ground to kill men. In the judgment of all, says Navarre, it is lawful to kill
him that gives reproachful words, when there is no other way to avoid the
injury,3 and the words being once past, there is no preventing them. Thus,
killing men may be as common as provoking language, when such language-, by
their doctrine, may be as common as any they speak. They teach that it is
but a venial fault, ten thousand of which he may commit every day or every
hour without endangering his soul, to give one the lie, to call him a fool, a
bastard, &c.* And then they declare it lawful to slay men for such words,
as if it were their design to have it thought tolerable for men to do nothing
else but kill one another; and shedding- man's blood were no more to be
avoided than such faults as they encourage the continual practice of. They
proceed further yet, and conclude it lawful to kill one, not only for contu
melious words, but for mere signs of such import, when an ill word is not
spoken, suppose such motion of the tongue, or lips, or nose, or fingers, as
are accounted an affront.5 This is after the Koman mode to imitate Christ,
and comply with the apostles' rule in laying down their lives for their
brethren, when they take away their lives for a foul word or an untoward
gesture. But what if one who gives such a blow, or such language, or the
like affront, should run for it when he has done, is it lawful to pursue him
to force satisfaction from him, though it be by the loss of his life ? Yes,
say they, the person affronted may pursue him, and strike him till he have
reparation of his honour, though it be by killing him.6
They speak favourably of duels. Cajetan says, princes may permit them
lawfully among their subjects, as the stews are permitted upon reasonable
considerations ;7 so that it seems they may farm out this liberty, as the
1 Si quis quempiam aggrederetur, ut eum fuste levissime percuteret, posset id alter
etiam hostem interiinendo repellere. Ibid. Victoria. Navar. et Sylvester in Fill. tr.
xxix. n. 1.
2 Ad Yitandum vulnus vel alapam — potest occidere. Navar. c. xv. n. iv. ; Lopez,
p. i. c. Ixii. p. 316. ; Bonacin. ibid. n. vi et alii.
3 Ex omnium seutentia licet contumeliosum occidere, cum aliud non manet reme-
dium earn injuriam arcendi. de restit. 1. c. ii. iii. n. ccclxxvi. vid. Bonacin. et apud
eum plures infra.
4 Vid. Navar. c. xviii. n. xxiii. xxiv.
5 Posse occidi qui afficit contumeliis atrocibus sive per verba sive per signa.
Bonacin de restit. disp. ii. q. ult. p. 10, n. vii. ibi. Gomez. Kodriguez, Lopez. Pet.
Navar. Julius Clarus et alii.
6 Possit eum persequi, et percutere tantum, quantum ad sui honoris defensionem
opus esset — etiam occidendo. M. Navar. c. xv. n. iv. ; Pet. Navarra. ibid. n. ccclxxx. ;
Kodriguez, Lopez, et alii in Bonacin. ibid. n. viii. plurimi apud Heuriquez. Sum.
1. xiv. c. x.
7 Sum v. duellum.
218 WHAT CRIMES ARE [CHAP. IX.
pope does the other. Bannes determines that an innocent person may either
accept or offer combat, not only to secure his life or estate, but his reputa
tion, when he cannot otherwise do it. Such a person, when one goes about
to accuse him falsely before a judge, and he is like thereby to be defamed,
may challenge him and kill him lawfully.1 This he reports as Cajetan's
opinion, and counts it more than probable. But there is no need of duels in
the case ; they discover a way to despatch men more effectually with less
notice and less hazard to the murderers, allowing them to kill any privily
to secure their repute. The same Dominican, in the case mentioned, con
cludes, that if the accuser, being admonished, will not desist, the aggrieved
person, in defence of his concerns, may kill him.2 Not only judicial accusa
tions, but more private aspersions, are counted a sufficient ground to kill
men. He who, by whispers and detraction, endeavours to wrong and bespot
another, if the infamy and disgrace cannot otherwise be avoided, it will be
lawful to slay him.3 So Pet. Navarre, who gives reasons why he thinks it more
advisable to kill a defamer privily than in a duel ; nor need he stay till he
be actually aspersed, but when one threatens, or signfies he will do it, he
may lawfully prevent it by killing him. Forty-nine doctors are produced
in favour of this. Prado, an eminent Dominican, says it is the common
doctrine of Aquinas his followers.4
These are some of the maxims which serve so much to furnish those who
design upon men's lives with lawful occasion to murder, and tend so plainly
to fill all places with blood and slaughters, without leaving any man security
of his life, that even some Jesuits, though they deny not that they may be
probable in speculation, yet seem shy to allow their common practice. But
this is rejected by others, and so the Jesuits' cautiousness and moderation
counted unreasonable, seeing that in matters of morality,5 what is specu-
latively probable, i. e. safe and lawful, in point of conscience, must, as such,
be admitted in practice.6 Indeed, though there be no charge more odious
upon the Society than their doctrine of murder, yet, so far as I can discern,
they are outdone here by others, both in numbers and extravagancy. How
ever, the maxims, to diminish the horror of which the Jesuits seem solicitous,
are now the common doctrine in that church ; the divinity of her schools
and doctors generally being advanced to such a pitch as to bid defiance to
common humanity. And if the civil laws did give as much liberty to
murder as their rules for conscience do, desolation would soon be brought
upon the face of the earth.
Sect. 8. For uncleanness, they are very favourable to it, they seem to
condemn the consummation of the act, but scarce anything else, and not
that neither in every kind. They give up the outworks which should secure
them from this sin; they admit its approaches, they encourage sinners to
venture upon the occasions, even such as have very often ensnared them in
this wickedness. Any confitent, they teach, ought to be absolved, though
he do not purpose to avoid any occasions which lead to it, unless they be
such as he does or ought to believe, he can seldom or never use without per-
1 In. ii. 2, q. Ixiv. art, vii dub. iv. concl. ii. 2 Ibid.
3 Qui murmuratione et detractione injuriam maculamque inferre conatur, licebit,
si aliter infamiam et dedecus fugere non potest, occidere. De restit- 1. ii. c. iii.
n. ccclxxvi. Calumniatorem occulte occidere licet. Duvallius Doctor Sorbonicus de
Charit. q. xvii. a. i. Sayrus. Cas. Consc. c. xvii. n. xxii. xxiii.
4 Theol. Moral, torn. ii. c. x. q. iv. n. xiv.
5 Opinio speculative probabilis, est practice probabilis. Serra, Leander, Spinola, Jo.
Henriquez, Narbona, Aversa, Machado, in Diana, part x. tr. xi. Resol. xlvii.
6 Vid. Jo. Sane. disp. xliv. n. Ixiii. et disp. liv. u. xi.
CHAP. IX.] NO SINS IN THEIB ACCOUNT. 219
pretrating the deadly act.1 So that, though he very frequently fall thereby
into uncleanness, yet unless he believe they will, quasi semper, in a manner
always overthrow him, he may make bold with them.2 To go into place or
company, where the sight of any, their persuasions or opportunities, expose
him to the danger of sinning, though he do it without necessity, is of itself
no great fault, says Cajetan ;3 and if he find, that he can for some time with
stand the temptation, and do not in a manner presently fall, statim ant quasi
statim, though he find himself weak, yet he may venture on them without
any necessary occasion, as the cardinal leaves us to conclude from what he
there adds. A confessor does well who absolves those who will not express
any purpose to avoid converse with such women, by which he hath very often
sinned every way, both by desire, words, shameful touches, yea, and the
very act of uncleanness ; because this is such an occasion as is not deadly
in itself, nor does make them, fere semper, commit deadly sin.4 Those
women or servants who have committed lewdness with their masters or
others in the house, yea, though they be their kinsmen, may be absolved,
though they still live together, if they cannot leave them without great in
convenience or damage ;5 provided if they be truly sorry for what is past,6
and intend to sin no more, and think they shall not ; yea, though after this
they fall many times into the same wickedness,7 of fornication, adultery, or
incest, and do not avoid the occasion, yet still they may be absolved. And
this liberty is not restrained to houses where they live together,8 he extends
it to other houses also. He that hath secretly committed filthiness diverse
ways, with a friend or a kinswoman in another house, may be absolved,
though he do not intend to forsake that house.9 Or if the occasions he meets
with in private houses do not satisfy him, he may venture into the common
stews, but then it ought to be with a good intent. A man may go to a
common whore, with confidence that he may convert her, though there be
1 Quse credit, vel credere debet, confessarius vel paenitens, nunquam vel raro usurum
ea, sine peccato mortali. — Navar. c. iii. n. xiv.
2 Non vitare hujusmodi occasionem est peccatum mortale, at talis est occasio, qua
credit se fere semper ad sic peccandum impulsum iri. — Ibid.
3 Eundo ad locum sive societatem ubi est periculum peccandi mortaliter propter
aspectum, persuasiones, opportunitates aut aliquid hujusmodi. Et hoc quidem si sine
vegente necessitate sit, ad incautelse peccatum spectat —Si experientia teste didicit se
non subsistere in hujusmodi, sed statim aut quasi statim cadere, nulla necessitate vin •
catur, ut illuc eat, aut ibi moretur. — Sum. v. peric. peccandi.
4 Recte faciunt confessarii absolvendo multos adolescentes, qui versantur inter
mulieres, emendo, vendendo, laborando et conversando absque cohabitatione in eadem
domo: licet non proponant perpetuo abstinere ab occasione peccandi, quam id illis
prsebet, quamvis ssepius peccent voluntate, verbo, aut tactibus impudicis, et etiam
copula, quia occasio quse ex hoc praebetur ad peccandum, non est ex se peccatum mor-
tiferum, neque hujusmodi, ut fere semper faciat mortaliter peccare eos qui ea utuntur.
— Navar. ibid. n. xvii.
5 Possunt absolvi, sine separatione, cognatse, ancillse, ac famulse, quae rem habuenint
cum suis consanguineis dominis vel his in quorum domo degunt, concurrentibus
quatuor predictis : quorum quartum scil. causa notabilis, est quod non possunt sine
magno incommodo, et detrimento separari, n. xxi. i.
6 1. Vera psenitudo prseteritorum. 2. Verum propositum non peccandi. 3. Cre-
diilitas quod Deo juvante non peccabit. n. xv.
7 An possint absolvi praedicta? iterum absque separatione si reciderint? Videtur nobis
posse, coucurrentibus pradictis quatuor. Et idem dicendum arbitror de tertia et
quarta vice, quia non solum semel aut bis, vel septies, sed etiam septuagies sexties est
parcendum. — Ibid. n. xxi.
8 Those that keep concubines may be rightly absolved iif;on the same terms, without
parting from them, n. xix.
9 Idem dicendum est de illo, qui occulte rem, aut impudicos tactus habet cum aliqua
consanguinea, aut alia sibi arnica in alia domo agente ; scil. eum absolvi posse, sine pro-
posito nunquam ingrediendi earn, n. xxii.
220 WHAT CRIMES ARE [CHAP. IX.
danger, and it is probable that he will commit filthiness with her.1 And so
any, their religious brothers or fathers not excepted, may seek the conversa
tion of common whores, though they see imminent danger that they shall
make no better use of the strumpets than those who come to them with the
worst design.
They are as indulgent to unclean thoughts, as to lewd and ensnaring
company. To entertain filthy thoughts,2 to delight in those thoughts, and
to consent to that delight,3 is either no sin, or but venial ; says Sylvester
and others. They distinguish betwixt the unclean act and the thought of it.
Cajetan, though he would not have the act to be the object of delight,
yet he allows any to take pleasure, not only in the thought, but in the special
manner of the act.4 If a man do not observe what he is delighting in, while
he is pleasing himself with such thoughts ; yea, if he do not fully consider it,
though he entertain himself with this mental pleasure a whole day together,
it will not be sinful delight.5 Lust, with a perfect inadvertency,6 will not
be mortal ; when the delight of it so invades the mind, says Lopez,7 nor
needs he resist such delight, or repel these thoughts,8 if he believe they will
not engage him further, or if he thinks that by resistance they will grow upon
him ; or if it would hinder him from some necessary, or profitable, or
honest employment, such as the study or reading of filthy things, which pro
voke such delight, is in their account.9 They are no more rigorous as to-
obscene words, filthy songs, lascivious writings and discourses. They sin
not, says Navarre, whether they be men or women, who see, or read, or hear,
or speak any filthy things, men to women, or women to men, such as provoke
to uncleanness, if it be upon an honest occasion ;10 now, it must needs be an
1 Si quis certus esset de convertenda muliere prostituta, si accederit ad persuadendum
illi viam salutis. potest, inquit, accedere, etiamsi ex tali accessu, immineat sibi probabile
periculum peccandi cum ilia. — Soto, in Lopez, cap. liii. p. 275. Prudentis charitatis
fervor nonnunquam hominem animat, ut ad convertendas perditas mulieres, cum aliquo
suo periculo earum colloquium adeat. — Soto de Just. 1. v. q. i. art vi. Vide plurimos
sequentes D. Tliomam dicentem, quod exponens se periculo peccandi, causa urgente, non
pcccat, Navar. Cordub. Cajetan. Armill. Castro. &c. in Jo. Sane. disp. x. n. viii.
2 Si quis de modis et inventionibus fornicandi speculetur, sola quadam novitate, et
curiositate intelligendi hos modos adductus, non erit mortale — Lopes, c. Ixxiv. p. 355.
3 Non tamen est peccatum mortale consentire in delectationem cogitationis, quse est
de peccato mortali, sed est veniale quando cogitatio est inutilis : vel nullum, puta cum
quis utiliter cogitat. Sum. v. delect, n. ii. ; Lopez, ibid.
4 Si delectatio sit de miris et similibus modis, non est delectatio morosa : quam modi
isti sint admirabiles, et naturaliter delectabiles cogitanti animse. — Sum. v. delect, moros.
Sicut nee est (mortale) delectari in modo operandi scelus aliquod : licet non in ipso
scelesto opere, ut in modis occupandi regnum — sicut etiam in speculatione variorum
modorum coituum, dum absit periculum consentiendi. — Lopez, c. Ixxv.
5 Si circa id non adverteret, quamvis diem integrum delectatio perduraret, non pec-
caret mortaliter. Neque satis est advertere nisi integre advertat secundum Cajetanum.
Navar. c. ii. n. xii. ; Cajetan. Sum. v. delectat. p. 112 ; Graff. 1. ii. c. Ixxvii n. ii.
Si vero advertere incipit, et prsevalente impetu concitatse passionis non plene advertit:
sed antequam plene advertit delectatio facit suum cursum, peccatum non mortale sed
veniale intervenit. — Cajetan. ibid. Non sit signum sufficiens ad probandum consensuui
taciturn, sola perseverentia delectationis post advertentiam — Ibid.
6 Qu. ' imperfect advertency ?' — ED.
7 Ad mortale requiritur advertentia plena, quia non satis est imperfecta, quse ex pras-
valente impetu passionis solet causari, libido cum tali inadvertentia imperfecta non erit
mortalis, quando sic ejus complacentia impetit mentem. — Cap. Ixxxv. p. 359.
8 Navar. cap. xi. n. xii. ; Lopez, ex mente Cajetani et Metinax ibid. ; Graff. 1. ii. c.
Ixxvii. n. iii., iv., v. ; Cajetan. ibid. p. 113.
9 Non esset culpa — si delectationem illam omisisset expellere, ne suam occupationem
honestam et necessariam, aut utilem derelinqueret, quale est studiurn et lectio rerurn
impudicarum, ad hujusmodi delectationes provocantium. — Navar. ibid.
1(i Qui ad pisedicandum, £c., aut alloquendum i'Eeminas ex causa honcsta cum sintipsi
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 221
honest occasion when this is done, while they are at church for divine ser
vice ; and there they have used it. Church music is now so licentious,
says one, that filthy ditties are sung to the organ, and keep time even with
the canon of the mass,1 the most sacred part of that which they count most
sacred ; and Cajetan informs us, that in their church this is the practice
everywhere, to sing to the organ amorous and filthy songs ;2 and that such
cleanly stuff is in the person of the church offered to God,3 instead of re-
sponsals and divine praises, and that experience witnesses that the hearers
are thereby excited to profane and filthy things.* He allows not this indeed,
but in some, and with limitation, laying the blame of the rest upon the
pastors of their church, who seek not, as he says, the things of Christ ;5 and
would have us believe the church approves it not, when yet he allows it to
be the common practice everywhere.6 It seems, she does but tolerate filthi-
ness in the church, as she does in the stews, that she may be holy uniformly
everywhere. However, if any one should, out of simplicity, think it lawful
to mix profane and filthy songs with divine worship for recreation sake, be
cause he sees that this custom hath commonly prevailed, Navarre would
excuse him from mortal sin, as Lopez tells us.7
And so will Lopez excuse him too, provided the songs mixed with divine
service be not too grossly filthy, and excessively lascivious.8
And so he may well excuse those who sing obscene or lascivious songs in
the church, but not in divine service, as he seems to do those who sing to one
another filthy rhymes on the evening of the nativity, when they are asking
benedictions.9 (It seems that is the usual way to get their church blessings ;
but the custom of that church needs no timorous advocate ; this can plead
for itself, and is wont to stand as good as any law whatever, that of God not
excepted.10
Their sacrament of penance also is an honest occasion ; and there in con
fessions, as one of their bishops informs us, the priests inquire after such
obscene and shameful things (instilling thereby into their ears unheard of
filthiness and lasciviousness) as cannot without the blushing of the confidents
of either sex, and without provoking the wanton appetite of the confessor,
be well expressed in any words. n
viri, vel contra viros, cum sint ipsse fasminse, vident, legunt, audiunt, aut dicuiit aliqua
turpia, aut talia, qutc illam provocant. li euiin quamvis possint, non stint tarnen obligati
ad omittendum id quod faciunt, quo pollutionis eventum impediant. — Idem, c. xvi. n. vii.
1 Hodie vero tanta est mnsica? liceu tia ut etiam una cum missaj ipsius canone obscajnoe
caritiunculae, etiam in organis pares vices habeant. — Corn.Agripp.de Vanit.Scient.c.x.\'\\.
2 Turpes et amatorias cantilenas.
8 Loco antiphonarum et divinae laudis offeruntur, ex ipsius ecclesize persona, pro-
phana ba3c a falsariis ministris. — Sum. v. Organ, p. 453.
4 Audientes ex illo sono excitantur ad ilia prophana seu turpia, ut experientia testa-
tur, ita quod non est locus inficiationi. — Ibid. 454.
5 Quia ecclesiastici pastores non quaisierunt quaa Jesu Christi sunt.
6 Ubique sic vident fieri.
7 Si aliquis rustica simplicitate putaret licere divino cultui recreandi aninii gratia,
miscere cantilenas profanas et turpes, quia videt comnmniter in his usuni invaluisso :
excusfcretur a mortali ; ita Navarrus, cujus sententiam esse veram judico, si loquatur de
simplicibus rusticis, &c. — Cap. li. p. 263.
8 Dummodo tales cantus non sint adeo patenter turpes, et nimis lascivi. — Pars. ii.
cap. xxxi. p. 188.
9 Addit vero Navarrns, non esse lethale crimen, sic extra divinum officium cantare in
ecclesia cantilenara turpem et lascivam, videtur que excusare contra Sotum rithmos tur
pes sibi occinentes in nocte nativitatis Domini, tenipore quo petunt benedictiones, licet
non aperte eos excuset. — Ibid. p. 264.
10 The custom of the church is of equal authority, and to be received •with the same
pious affection witli the Scripture. — Counc. Basil. resf. Synod, torn. iv. Surg.
11 Quibusdam interrogatiorium formulis, circa scrupulo as pcccatorum differtntias, ob-
222 WHAT CRIMES AEE [CHAP. IX.
Further, they allow persons to entertain themselves with pleasure condi
tionally, upon supposal that they were married together, if the act be not
respected as present.1 They grant liberty to make use of such things as
provoke lust. He may be absolved who, by eatiog of hot meats, hath fallen
into grievous temptations of the flesh, and has been drawn to consent to
pollution or fornication, though he hath no purpose to avoid such provoking
meats, this being done with the provisoes before mentioned.2 They are
no more severe against immodest touches or shameful sights. To suffer
touches from one who is thought to do it out of honest love or custom, is no
great fault ;3 but if it proceed from lust, in order to the act of uncleanness
or impure delights, she sins if she avoids them not ; and this holds if she
can avoid them without scandal (say they) which signifies they account it no
sin to yield to this impure treatment, since none are obliged to give way to sin
for the avoiding of scandal. He that by ensnaring sights, viewing another's
nakedness, &c., hath been often drawn to sin, may be absolved, though he
do not propose to avoid such temptations, with the forementioned cautions.4
Men and women viewing one another's nakedness (pudenda vel partes
vicinas) may be excused, if it be but for curiosity, and a short time, without
danger of great commotion.5
The beholding of filthy sights, for natural or sensual pleasure, when there
is no danger of passing into unclean thoughts (id est, passing through the
mire when there is no danger of being dirtied), is no crime.6 Those who,
upon pretence of spiritual mortification, make women strip themselves
naked, to discipline them, sin mortally, if lust were the principal cause of
it, says Sylvester,7 leaving us to think, that if lust be but a less principal
motive to do it, it is but a small fault or none. In fine, they account it
no crime to offer no hearty opposition unto temptation. He (says De Graf-
fiis) who coldly resists temptation, so that it returns upon him, and invades
his soul a second and a third time, because he resists so coldly, sins not
mortally, if there be no danger of consenting ;8 as if there could be no dan
ger to consent when there is little or no mind to resist.
scfena et impudica qusedam exquirunt, qnse sine utriusque sexus interrogate (cujus
auribus inauditse turpitudines et lascivise instillantur) rubore, et interrogantis inhonesti
appetitus titillatione, vix ullis verbis, aut ne vix quiacoi, enuntiari possint. — Pontius.
Tyardceus. Episc. Cabilon. p. 35.
1 Oajetan. Sum. v. delect, p. 116; Metina et Victoria in Lopez, c. Ixxv. pp. 356, 357-
2 Absolvi potest ille, qui ob esum rerum calidaram incidit in adeo graves carnis
tentationes, ut eum aliquando impulerint ad consentiendum pollutioni vel fornication!,
sine proposito nunquam in posterum sic edendi. Concurrentibus quatuor prsedictis. —
fiavar. c. iii. n. xxv.
3 Non peccat mortaliter, quse patitur tactus vel oscula ab eo, quern credit moveri
honesto amore, secus vero si ab eo quern credit moveri libidinoso amore ad actum
venereum, vel delectationem morosam. Quod procedit, quando potest vitare sine
scandalo eorum, qui de libidine non suspicantur. Graff. 1. ii. c. Ixxiv. n. xi. ; Lopez,
cap. Ixxv. p. 360. Neque pati tactus impudicos licitum est fseminse, quando sine
scandalo potest eos vitare.
4 Idem dicendum est (»'. e. absolvi potest) de persona, qui — quia videt lavantes
fseminas in flumine, aut viros natantes, aut ex aspectu pedum, crurum, pectorum, &c.,
aut aliorum e^us generis, esepe peccavit. Navar. ibid. n. xxvii.
5 Bonacin. torn. i. pp. 3, 8.
6 Cajetan. Navar. Medina, in Fill. tr. xxx. n. ccxv. Videre fseminas aut viros — ad
solam delectationem carnalem, quse ex visione insurgit, solum est veniale, ut notat
Cajetan. Idemque dicendum de auditu et locutione rerum venerearum, si delectatio non
transit ad res ipsas in Tol. 1. v. c. xiv.
7 Quid de his qui sub specie spiritualis mortificationis faciunt mulieres coram se
nudare ut disciplinas inferant? Et dico quod non est dubium, eos peccare mortaliter,
si libido sit principaliter in causa. — Sum. v. delect, n. vii.
8 Non peccat mortaliter is qui tarn tepide. resistit tentationi, ut secundo et tertio
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 223
They teach that a man, suspecting his wife is an adulteress, may with a
good intent offer her the occasion to commit adultery without sin. Also
that a servant is excused (when declining it would be a great inconvenience)
if he accompany his master when he goes a- whoring ; because here is a just
occasion, and the action is of itself honest.1 And a maid too, if she go
along with a whore to the house of her lover, to act filthiness with him, or
opens the door for him on such occasion. And so is a servant likewise to
be excused, when he is sent to bring a whore to his master's lodging, or
carries presents, or an epistle, or a message, or writes letters, when the
contents are to have a whore come to him, at such a time ; or any such
(with them) indifferent thing, unless there be an express desire of the
filthy act.2
Such encouragement they give to use the preparatives, and play with the
incentives, and dally with the temptations to lust and actual uncleanness.
For the act itself, how little they make of self-pollution we have seen
before, they conclude that single pollution (though a sin against nature) is of
itself no sin at all,3 and so they may desire it beforehand,4 or delight in it
when it is past,5 for an honest end, and use the incentives, if it be but for
gluttony. Moreover, whoredom itself has excessive favour and encourage
ment from this holy church. This is too plain by their authors, and their
practice, to be denied ; and too heinous to be excused by any but those who
have a mind to have mortal sins to pass for small, or no faults. It seems it
is no sin to build stews for the entertainment of common whores, and the
best accommodation of them for their trade of uncleanness. Pope Sixtus
did it, as Cornelius Agrippa tells us,6 and they were so multiplied long since,
that as one of their doctors observes, under Christ's vicars, and Peter's
successors, urbs est jam tola lupanar, now the whole city is one whore
house.7 It is no sin to farm out whoredom, and to take so much a-head of
the strumpets weekly for their practice.8 The pope's holiness hath done it
long at Rome, and does it to this day ; and the whores daily commit lewd-
ness, not only for themselves, but for the pope, their benefactor's, advan
tage, who is to share in their gain : they drive this trade for him. And the
number of his farmers was so great long since, that they brought him in yearly
an intrado of above twenty thousand ducats, a great sum then, and pro
bably very much improved since. Such an abominable tribute, nature, even
corrupted, blushes at ; but that Holiness at Rome thinks it no shame to main
tain his honour and state, as Christ's vicar, by the hire of whores. Evagrius
extolling Anastasius the emperor for abolishing such a detestable practice,
regrediatur ad pulsandam mentem, eo quod solum tepide resistit, secluso periculo
consentiendi. — Sylv. v. delect. ; Graff. 1. ii. c. Ixxvii. n. ix.
1 Jo. Sane. diss. xxxv. n. xii.
2 Bonacin. torn. i. p. 323, ibi. M. Navar. P. Navar. Zerola.
3 Non est in se peccatum, secundum omnes. — Navar. c. xvi. n. vii.
4 Cajetanus. Sylvester, et alii ibid.
5 Aquinas. Paludanus et communis. ibid. Si autem placeat, ut est exoneratio naturae,
non creditur peccatum — appetere pollutionem in somnis sine omni delectatione propter
alleviationem naturae, non est peccatum : sed dare operam, utendo calidis, vel alio
modo, esset mortali peccatum, si propter hoc facit. Secus si faceret propter gulosita-
tem, dubitando nihiloininus de ea, quia sic esset veniale peccatum Angel. Sum. v.
pollut. n. ii.
6 Eecentioribus temporibus Sixtus Pontifex maximus nobile admodum lupanar
Rom?e extruxit. — De vauit. scient cap. Ixiv.
7 Nunc vero sub Christi vicariis et Petri successoribus, ut alius quidam cecinit —
urbs est jam tota lupanar. — Espencceus de Continent. 1. iii. c. iv.
8 Romana scorta in singulas hebdornadas/Mfo'um Pontifici pendant. — Agrippa. ibid.
VOL. III. E 6
224 WHAT CRIMES ARE [CHAP. IX.
brands it as a wretched tribute, abominable to God, and shameful to the
most barbarous people ; as that which was a reproach to nature itself and
the civil government ; as that which did, as it were, by a law authorise this
wickedness.1 Nor do the popish writers deny that it is as bad as he repre
sents it ; and yet, since the pope hath made it a custom, they have the con
fidence to justify it. Hear one of their prime penitentiaries : The gain,
says he, or tribute for whoredom, is by the common law a deadly crime ;
and Nicephorus says it is a filthy gain, detestable, absurd, hateful, and which
the most savage barbarians may be ashamed of.2 What then ? Is he or the
great bishop ashamed of it ? You may know how by what he adds imme
diately. Yet, says he, because of the custom, which passes for a law, the
pope consenting to it in the lands of the church, non est peccatum, it is no
sin, it ought to be paid.3 So that the pope's will and interest, passing into
custom, can make that to be no sin, which nature, law, history, and their
own consciences condemn as a most horrid crime, and that well becomes
his holiness, which the worst barbarians would detest. No wonder, then,
if they conclude it lawful for any to let their houses to harlots, though
they know they take them for the practice of whoredom ; the trade is so
good, they can pay higher rents than others. No wonder their casuists and
divines determine so many things in favour of whores ; what they receive
for their detestable practice is not to be accounted a reward only, but a law
ful debt ;* thus their divines conclude, while their conscience extorts this
from them, dolendum tamen est, debitum esse ob scelus putatum. And so they
may demand it, and recover it, and have patrons and officers for their assist
ance ; that whoredom may be practised by rules of justice, and they may
force the payment, though there was no price agreed on,5 nor is the whore
bound to make restitution, though she take more than her due,6 nor is it
necessary she should give any of it to the poor.7 And they are as punctual
in resolving prostitutes and their customers about the price of this staple
commodity, as about the lawfulest negotiations in the world.8 Who may sell
themselves to. serve the lusts of others, at what rate, what liberty they have
to take a price, answerable to the just value, how the value may be com
puted, and how they may improve it, &c. Though filthiness in a woman be
a fault, yet it is no fault filthily to set it to sale.9 A man may satisfy the
1 T{>.»; tXiiivov n xai 9-teftitrls, Ktiti fitr.gfiugcav O.VTUV «va|;ov, &C., l.i ii. cap. XXxix. p. 567.
Hist. Eccles.
2 Lucrum vel tributum ex meretricum opera quserere, inspecto jure communi, pec
catum mortale est, et a Nicephoro. 1 xvi. c. xl. Hist. Eccl. dicitur vectigal impurum,
detestabile, absurduui Deoque invisum, feris quibusque barbaris indignum et execran-
dum piaculum.
3 Ratione tamen consuetudinis. quso pro lege habetur, et consentiente rege in tern's
suis, et Papa in terris ecclesise, noil est peccatum, ideo est solvendum. — Graff. 1. ii.
c. cxxiii. n. v.
4 Meretricem promissam, ob turpem usum corporis, mercedem, tanquam debitam
posse petere, negat Navar. Aiunt probabilius Lopez, Soto. Cajetan. Covarruvias — nam
pretium illud debitum est jure naturae : dolendum .tamen est, debitum esse ob scelus
putatum. Victorel. in Tol. 1. v. c. xix. vid Soto. de Just, et Jur. 1. iv. q. vii. art. i.
p. 128.
5 Qui illis statum pretium non solveret, cogeretur in foro judicial!. — Idem. ibid. Graff,
ibid. n. iii. n. viii. Potest illud meretrix petere in judicio. Illis solis lege decreta sunt
pretia. — Soto. ibid.
6 Graff, ibid. n. ii. ; Navar. c. xvii. n. xxxiv.
7 Graff, ibid. n. ii.
8 Ratio Cajetani, viz. quod usus meretricis est materia vendibilis et non rei sacrse
quam Sotus et recentiores magni facere videntur. — In Navar. c. xvii. n. xxxv.
9 Licet turpiter faciat quod sit meretrix, non tameu turpiter uccipit. Aquinas, in
Nav. ibid., Soto. ibid., Graff, ibid.
CHAP. IX.] NO SINS IN THEIB ACCOUNT. 225
lust of a female at a price ;l and he is so far from being obliged to restitution,
that it is more than equal it should be paid him ; he parts with more for it2
(there is not only justice, but equity, and conscience for him in the case) ;
and there is invincible proof for it, since Alexander himself took hire upon
this account, and the Amazons were wont of old to hire men to do this work.
Any whores whatever may retain the price of their filthiness ;3 only a whore
is bound in conscience to restore what is given her by their religious persons.4
This, it seems, is the peculiar privilege of their votaries, that harlots must
serve their turn gratis; and they have so much encouragement more than
others to practise whoredom, since in conscience it must cost them nothing.
But if a secular person give a religious man money, or anything else for the
religious man's whore, that is not to be restored. It would be too hard to
part with his whore for nothing.5 Yet one encumbrance there is, but very
gently laid on them : if the religious man have goods in his power to dispose
of, he may (it is not said he must) satisfy a wench when he has deflowered
her, &c. ; for this is a pious use.6
A woman that commits lewdness secretly may take the price of fornication
more justly than a common harlot (though she does it justly enough), because
in her it is more valuable; the price may rise, being an honester whore.7 If
a married woman fall into adultery once and again, she may take her price
without charge of restitution (it is more lawful gain than to have any such
burden annexed), and the adulterer is bound upon his soul to lay it down ;
for though adultery be illegal, yet to buy and sell it is no sin, if the price be
not excessive, and much above the just value of the thing, the quality of the
persons considered.8 And it must not be forgotten that the adulteress is not
to be accountable to her husband for what she gains by this traffic, or a
maid to her parents when she prostitutes herself for hire in her father's
house, but may convert it to their own use, as that which they earn by hand
labour, unless they grow very wealthy by the trade.9 And if these women
do but take moderate sums for this filthy traffic of those who are not at their
own disposing, they are not bound to restitution ; because it is presumed
that those who have the charge of those minors do Callow such expenses.10
1 Imo utraque ratione posset etiam masculus a fsemina pretium recipere : quin vero
sequius, quia plus prsebet: sicuti Alexander in jure naturae potuit a duce ilia Amazone
quse ilium gratia recipiendse prolis in visit, quod et prece et pretio, ut fertur, inipetravit.
Nam illi fsemmarum generi in more erat, pretio accersere viros qui ad illas ingrede-
rentur. — Soto. ibid. Graff, ibid. n. vii.
8 Qui a fsemina propter opus libidinosum accipit pretium non tenetur illud restituere,
quin vero sequius est ut illud accipiat, cum plus prsebeat, sicut Alexander, &c. Item
si causa salutis quispiam emissione ilia egeret, posset amplexum ilium pretio coemere.
— Soto. ibid.
3 Adrian. Sylvest. Covarruv. Soto. Medina. Corduba. Navar. Antoninus in Vasquez.
Opusc. Moral, p. 124, dub. ii.
4 Idem. ibid. 5 Ibid. 6 Paludan. Palac. ibid.
7 Porro autem crediderim has multo justius posse recipere pretium : quippe qua3 ob
majorem honestatem pluris sunt sestimandse. Idem. ibid. Graff, ibid. n. vi.
8.Quod si de aliis scisciteris quse sunt puellse aut maritatse quae semel aut bis colla-
buntur — et illis quoque liceret pretium recipere : tenebiturque in Ibro conscientiae, qui
illis promisit solvere, nisi excessus justse sestimationis pro ratione personarum immo-
dicus esset. Et ratio est eadem S. Thomso. Nam licet flagitia ilia sint lege vetita,
datio tamen non est probibita. Et ideo juri natural! standum est : quo utique jure
concessio ilia corporum sestimabilis est pecunia.— Soto. ibid. Potest nupta quae semel
aut bis collapsa est pretium recipere absque nexu restitutionis, et adulter tenetur
judicio animse illi solvere, &c. Graff, ibid. n. viii. et Covarruvias ibi.
9 Soto. ibid. Idem esse judicium atque de aliis, quse operis manuum suarum acqui-
sierint, &c. et Graff, ibid. n. ix.
10 Si res est modica pro qualitate personse, etiamsi a filio-farnilias recipiat, retiiiere
226 WHAT CRIMES ARE [CHAP. IX.
This was necessary to be added, that harlots might not be discouraged from
admitting boys under age among their customers. Lastly, a nun playing
the whore may both do it for hire, and with a good conscience keep it when
she hath done.1 It had been hard measure for their votaries if some provi
sion had not been made for them, that their trade might be gainful, when
their own authors tell us it is so common. There was no reason to be partial,
and make much difference betwixt them and other prostitutes, when their
Clemangis could see no difference betwixt their nunneries and the common
stews.2 But to proceed with the latter, while they are giving rules for con
science, they tell us the law countenances fornication so very much, that it
compels public whores to commit lewdness with any one whomsoever giving
her her hire.3 And so indulgent is the church to whoredom, that harlots
who live there many years (even as long as they can get custom), do incur
no ecclesiastical censure.4 So that at Rome, made so purely Christian by
its popes, whoredom is as lawful as when it was most heathenish, and is
objected as the shame of it by St Augustine, that there the use of whoredom
was a lawful practice.5 Hereby the people under popery are so well edified
that they cannot easily know whether fornication committed with common
prostitutes be a sin, as one of their doctors tells us ;6 for many of the com
mon people (says he) who know not how to distinguish betwixt sin permitted
or not forbidden as to the punishment, and not as to the sinfulness ; because
that simple fornication is not punished, and whores have the privilege of im
punity, they make account it is no sin to deal with them (at the pope's rate) ;
and this is very common in cities otherwise well instructed in the faith and
religion (of Rome) as those who hear confession well know.7 It seems con
fessors have something to do to persuade the people that that is a sin which
the pope publicly allows ; and they might have more to do if the people did
not suspect that the pope is a man like themselves, and for all his infallibility
may, in matter of whoredom, err as they usually do.
But if any man be not disposed to take this liberty, so freely offered, of
haunting the common stews, he is encouraged by the law of their church to
have a concubine at home, and that without any great hazard. It will not
cost him so much as the loss of the communion, for the canon law provides,
potest. Nam prsesumitur pater scire, ratasque subinde habere ejusmodi expensas.
Soto. ibid. Graff, ibid. n. x. •
1 Quinimo, ut inquit Covarruvias, Nee monialis pecuniam recipiens ob mercedem
sui coitus tenetur illam restituere in foro animse. — Idem. ibid. n. x.
2 Nihil distinguit inter sui tempof is virginum naonasteria, et meretricum lupanaria.
— Espenc. de Contin. 1. ii. c. xii.
3 Et in tartum lex tolerat hujusmodi fornicationes, ut etiam cogat publicas mere-
trices ad fornicandum cum quocunque, juxta tamen mercedem. — Graff. 1. ii. c. Ixxiy.
n. iv.
4 Though one continue a whore for twenty years, yet doth she not incur the cen
sures of tlie church. — Vid. Vivaldus Candelabr. aur. tit. de Confess, n. Ix.
5 Tu tu sancte pater Augustine. Quid vere terrense civitati velut exprobas, quod
scortorum usum licitum fecerit, ut quern nulla ejus lex vindicet, cum eadem turpitude
in nostra, hoc est Dei civitate, neque minus permittatur, neque magis puniatur. —
Espencceus de Contin. 1. iii. c. iv. Eatio vero quam prsedictus Segobiensis (Soto),
secutus aliquot alios sentit, viz. quod lex permittit, et facit justam operam meretricis,
non tamen alias prsedictorum operas, &c. — Navar. c. xvii. n. xxxv.
6 Fill. tr. xxx. c. ii. n. Ii. p. 203.
7 It is not the common people only that have this good opinion of it. Nee hodie
Anistippei quidam desunt, qui simplex hoc stuprum pro crimine non habeant. —
£ipenc. de Contin. lib. iii. cap. iv. Utinam non essent in orbe atque nomine Chris-
tiano, qui libellis publice editis, quasi quibusdam fornicandi Isagogis, mulieres, et
quidem omnes, nihil aliud in vita communi esse putarent, quam rem explendse libidini
natam. — Idem. ibid.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 227
that he who has not a wife, but instead of a wife a concubine, shall not be
kept from the communion, so that he be satisfied with one woman, either a
wife or a concubine.1 Now, since they tell us sometimes that none who are
in mortal sin may partake of the communion, it should seem that with them
to live in fornication is either no sin, or none that is mortal.
Their doctrine is as indulgent to those who will not put away their con
cubines as such persons need desire. Absolution is not to be denied him
who, having lent his concubine whom he keeps in his house one hundred
crowns, has no hope to recover it if he put her away. Or, on the contrary,
if the woman be not like to recover the like sum owing her, if she leave the
house of the whoremaster ; for, as was said before, none are bound to avoid
the next occasion of sin, to their great loss. Nor is he bound to pat away
his concubine if she be very useful for the gaining of temporal goods by way
of traffic.2 It is enough that he intends not to sin hereafter. Yea, if the
concubine be very serviceable for the delight of the whoremaster, so that his
life would scarce be pleasant without her, and other cates would be very dis
tasteful to him, and another woman, so much for his purpose, would hardly
be found, the whoremaster will not be obliged to put her away.3 Neither is
absolution to be denied if he might lose his reputation by quitting his whore ;
yea, or if the concubine would be disgraced thereby. It is enough if he
firmly promise not to sin more with her, since it is in his power not to sin,
although there be present danger of it while she stays in his house.4
But what if he sin with her still, after such promises to the contrary ?
That will not hinder if he repent still ; and he may truly repent (in their
way), and be absolved, when there is no appearance of amendment. So he
determines in a like case after others.5 Accordingly, Bonacina determines a
confessor may absolve one who keeps a whore, and will not put her away, if
he cannot do it without much disgrace, or scandal, or other great incon
venience.6 And him also who sins but seldom with his whore, three or four
times in a year (or thereabouts), and hopes he may not relapse further.7
And so may a youth be absolved who keeps a whore in his father's house,
with whom he sins customarily, though he put her not away, so that he have
a'firm purpose to desist.8 But what if after such a purpose he relapse still ?
He may be absolved still (as we heard before), even innumerably innumer
able times, because so oft we are to forgive our brother.9
Or if a concubine at home will not satisfy an unclean person, but he
commit fornication with others, yet if he make but himself drunk before,
that fornication will be no sin, or but an inconsiderable fault, if he be but
half drunk.
Nor will adultery be a sin in that or many other cases. Christ teaches
that ' he who puts away his wife, saving for the cause of fornication, causeth
her to commit adultery,' Mat. v. 82 ; yet they teach that where the marriage
is both firm and consummated by conjugal enjoyment, yet the parties may
1 Decret. dist. xxxiv. c. iv. Is qui non habet uxorem, et pro uxore concubinam
habet, a coramunione non repellatur. Kabanus. 1. psenit. c. x. alleges a Spanish
Canon for this. And Gratian. dist. xsxiv. and Espencseus de contin, 1. ii. c. vii.
Jacobus Curio. 1. ii. Chron. says of Gregory vii., Quasi cselibatum perpetuum concubi-
natus temperamento mitigaret, sacerdotem uuius concubinse societate contentum ab
officio non repellendum statuens. — Vid. ibid.
2 Jo. Sancius. disp. x. n. xx. 8 Ibid. * N. xxi.
5 Absolvendum fore to ties quoties vere psenituerit, non solum quando aliqua emen-
datio notatur ; ut tenent. Suar. Graff. Navar. Coriolan. Lopez. — quod possit absolvi
psenitens, etiamsi nullus appareat profectus, tenet Vivaldus. — Ibid. n. xvi.
6 De Matrim. disp. iv. punct. xiv. n. xi. 7 Ibid. n. xii. juxta Graffium et alios.
8 Ibid. n. xiii. ita Graffius. Lopez, et. alii. 9 Jo. Sane. ibid. n. xvi.
228 WHAT CRIMES ABE [CHAP. IX.
be separated as to cohabitation, and as much divorced as tbey can be for
adultery (by their doctrine), either for outward danger, or when one tempts
the other to mortal sin, or for that which they call heresy, or if either of
them will enter into a monastery.1 And if there had not been carnal know
ledge after the marriage, though it be firm and valid, yet if either of them will
make the monastic profession, the other is at liberty to marry another, and
live together as man and wife, the parties whom they first married still
living. So that if a wife will turn nun, she may put away her husband
(doing it eo ignorante vel invito2), and he may marry another wife.
The Council of Trent confirms this to purpose, when it curses those who
hold that lawful matrimony, not consummated, is not dissolved by a solemn
religious vow.3 It is acknowledged by Boniface VIII.,4 and Gregory XIII.,3
that this of matrimony is a bond made firm and indissoluble by God him
self, and the other, of a vow, but a church constitution ; yet (as was observed
long since) the Trent prelates will not only have a human bond to dissolve a
divine, but will have those accursed who will not believe that an institution
of man, born many hundred years since the apostles, should prevail against
a divine institution, made at the creation of the world.6 Thus in behalf of
their pretended chastity, they have opened a broad way for real adultery ;
and who could expect more reasonable decrees in such a case ?
This for their laity ; then for their clergy and monastics, their doctrine is,
that adultery is not so much a sin as marriage,7 no, nor incest, or sodomy,
or bestiality, so that they may better venture upon any of these abomina
tions than upon that state which the Lord hath authorised and honoured.
And he is more capable of orders amongst them who hath kept two whores,
than one who hath been twice married, or but once married a widow.8 An
incestuous person, says Erasmus, is admitted to be a bishop, a murderer, a
robber, a sodomite, a sacrilegious wretch ; a parricide, is admitted, and who
not ?' Solus digamus, one that has been twice married, is only excluded
from this honour, though he alone be blameless. The apostle commends
marriage to prevent the heats of lust, which he calls burning ; but burning
lust is with them innocent. To burn, says Valentia, does not signify to
burn with the flames of lust, for this in itself is not evil.10 The apostle
determines it better to marry than to burn ; but Bellarmine says, it is worse
to marry, however our adversaries gainsay (where he puts the apostle with
us amongst his adversaries), especially for her who is under solemn vow ;
and a little after he tells us, she that marries after a simple vow,11 in a manner
sins more than she that commits fornication ; his reason is, because the one
1 Vid. Sylvest. Sum. v. divert, n. x. et n. ii. Quantum ad vinculum, matrimonium
raturn solvi potest per mortem civilem, i.e. professionem tacitam vel expressam reli-
gionis approbatse : ita quod remanens in saeculo potest libere cum alia contrahere.
— Ibid. (vid. Maldonat. Summ. qusest. xiv. art. xiii.)
2 Idem. ibid. n. vi. 3 Sess. viii. Can. vi. 4 6 Decret. 1. iii. tit. xv.
6 In bulla Ascendente Domino.
6 Vid. Histor. of Counc. of Trent. 1. viii. p. 790.
7 Marriage of them who have vowed chastity, is the worst sort of incontinency. —
Rhem. Annot. in Cor. vii. ix.
8 Aquinas, Comment, in Tit. i.
9 Annot in 1 Tim. iii. admittitur incestus, admittitur homicida, admittitur pirata,
admittitur sodomita, sacrilegus, parricida ; denique quis non ? solus digamus exclu-
ditur, qui solus nihil admisit.
10 Uri nou idem significat quod flamma libidinis uri ; hoc enim per se malum non
est, imo materia potius victorias. 1. de. Ccelibat. Cap. vi.
11 Non utrumque est malum, et nubere et uri ; imo pejus est nubere, quicquid
reclament adversarii, presertim ei, quae habet votum solenne. — De Monach. 1. ii.
c. xxxvi. p. 1213.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 229
makes herself uncapable of keeping her vow, which she does not, who plays
the whore.1 Where we see what their vow of chastity is (the argument
wherein they triumph to prove the holiness of their church), it is a chastity
which consists well enough with whoredom, and is only violated by marriage.
Accordingly, the clergy have liberty to haunt the public stews. It is in
reference to those who are unmarried (to wit, the clergy) that the stews are
held to be so very necessary ;2 that no consideration could move the pope or
his council to think any thing more fit to be done against the common
whores, but only some diminution of their pride and luxury, as one of their
doctors intimates. And as if that would not serve, they have been hereto
fore allowed to keep whores at home, paying a yearly rent for that liberty ;3
yea, those priests that would not keep whores (that they might not want
temptation to it), were forced to pay the rent, because they might have had
the liberty if they pleased. For a monk or friar to lay aside his habit is a
crime, by which he incurs excommunication; and yet if he lay aside his
habit that he may commit fornication the more expeditely, without the
incumbrance which his monkish weeds would give him in the act, they de
clare him upon that account freed from censure. Excommunication is not
incurred, says Navarre, for every leaving of his habits which is temerarious or
deadly, because he incurs it not by laying it aside that he may the more
readily indulge himself in fornication.4 Sylvester had made such a decision
before him, so understanding Paludanus, that he is under excommunication
who puts off his habit to disguise himself in reference to others, that he may
not be known, but not he that lays it by with a respect to himself, viz., for
the pleasure of fornication.5 So that the censured dismissing of habit is, as
he distinguishes, that which is fraudulent, so as to put on another, but not
that which is for an hour's pleasure while he is quite stripped.6 Panormitan
concludes that an oath is never to be given to him of whom there is vehe
ment suspicion that he will not observe it, and he that gives it in that case
sins mortally.7 Hence Pope Alexander would not have priests bound by
1 Quse autem nubit post votum simplex, ilia verum matrimonium contrahit, tamen
aliquo modo magis peccat, quarn quse fornicatur, quia reddit se irnpotentem ad ser-
vaudum votum, quod non facit quae fornicatur. — Ibid. p. 1214.
2 Mirum certe tales tantosque viros consuluisse, minuendum modo scortorum fastum
et luxum, non etiam ea semel ejicienda, an vero propter tarn multos ibi caelibes
iiecessario retinenda ? 0 rem horrendam ! — Espencceus de contin. 1. iii. c. iv. p. 734.
3 Turpissimum est quod (Officiates) permittant (Clericos) cum concubinis, meretri-
cibus, et pellicibus habitare, liberosque procreare sinunt, accepto ab iis certo quotannis
censu : atque adeo alibi a continentibus. Nani habeat (inquiunt) si velit. Et quoties
enim quisque talis, cum tales tarn multi sint, hodie aliter punitur? Idem, in Tit.
c. i. p. 479 ; Corn. Agrippa de Vanit. Scient. c. Ixiv.
4 Non incurritur etiam ob quamlibet dimissionem temereriam mortiferam, quia non
incurritur ob dimissionem ut expeditius fornication! indulgeat. — Navar. c. xvii.
n. cxxxi.
5 Si quis habitum dimittat ut fornicetur secundum Pet. de Pal. sine dubio est ex-
communicatus, quod ego verum crederem quando habitum dimittit relative ad alios,
puta ne cognoscatur: secus relative ad se, puta propter voluptatem. Sum v. Excom.
ix. n. liii. Nou affici excommunicatione qui se vestibus spoliat — ut liberius et volup-
tuosius peccet. Bonacina Tom. iii. de Excom. disp. ii. q. viii. punct vi. n. iii. Sayrus
et alii quos magno numero refert Sanctarell. ibid.
6 Unde dico illam dimissionem debere intelligi, quando habitus demittitur dolose
cum assumptione alterius ad utendum eo, secus ubi dimitteretur ad horam voluptuose,
iiullo alio sumpto. — Ibid.
7 In c. Clericus. de coha. Cler. etmulier. Concludit quod mmquam est deferendum
juramentum illi, contra quern est vehemens suspicio de transgressione, et deferens
peccat mortaliter et Alex, facit optime (textus dicti, c. Cleric.), ubi non vult clericos cogi
jurare dimittere concubinas, Angel. Sum. v. juram, ii. n. xi. Navar. c. xii. n. xx. Ne in
fornicatiouem reversus perjurii quoque reatum iucurreret. — Espenc. de Cont. \. ii. c. rii.
230 WHAT CRIMES ARE [CHAP. IX.
oath to forsake their concubines, because it seems there was strong presump
tion they would venture on perjury rather than leave their whoredom.
Hence Erasmus had so much cause to complain, that among so vast multi
tudes who were unmarried, and under the vow of chastity, so exceeding few
did live chastely, so innumerable many did wallow in uncleanness.1 And
Cassander, another moderate papist, says that a man could not find scarce
one in a hundred of them that abstained from women.2
Before these, the gloss on the Canon Maximianus, dist. Ixxxi., tells us, it is
the common opinion that no priest should be deposed for simple fornication,
because there are but few priests free from it.3 If all fornicators had been
deprived, their church would have been made desolate, and left in a manner
priestle&s. This was a great reason then, and is, it seems, of the same force
still ; for at this day, a priest is not to be deprived for simple incontinency.
The congregation of cardinals (much concerned for the propagation of the
holy church) declared it to be law, that the penalty of deprivation proceeds
not for simple incontinency, as Garzias observes ; only they must not keep
whores in the capacity of concubines.4 It may be that came too near mar
riage to have so much favour as vagrant whoredom. Yet if a priest keep a
whore at board and bed, and use her constantly as if she were his wife, he
is not therefore irregular; indeed, if he marry her, or an honester woman,
all the world cannot excuse him ; for though such whoredom never disables
a priest, yet chaste marriage utterly spoils him ; yea, if he keep in that
capacity more whores tjian one (I know not how many more, for they are
not limited to numbers), yet still he is not irregular (as innocent bigamy
would make any one though he were an apostle), but the bishop may dis
pense with him. So Pope Innocent III. determined, and it is now as good
law as their church has any ; and the more remarkable, because the doctor's
gloss on it would have it noted as admirable, that whoredom has with them
more privilege than chastity.5 Where we may suppose the gloss speaks the
sense of such as are strangers to Rome ; for that uncleanness should be pre-
ferr,ed before chastity is in that church nothing wonderful nor strange at all,
but ordinary and obvious. That pope (whom they magnify as the singular
glory of their law) decrees that the bishop may dispense with priests who
keep many concubines to exercise their office, as he doth also with those who
are noted for simple fornication.6 And how the bishops were wont to dis
pense with them is known, their own writings declaring it the custom, as
before, to let out those women to them at a yearly rent ; and that they were
so hard lords, that if a priest had no mind to the bishop's tenement,
1 Cam ubique tarn ingens sit sacerdotum turba, quorum quotusquisque castam agit
vitam ? de conscrib. Epist.
Si quis perpendat horum temporum statum, quotam bominum portionem monacho-
rum greges occupent, quotam sacerdotum et clericorum collegia : deinde perpendat
quam pauci in tanto numero viri servent castimoniam, turn in quse libidinum genera
quam innumeri divergant, quanto cum probro complures palam incesti sint et impu-
dici, &c. — Annot. in 1 Tim. iii.
2 In concilio Neocsesar, magis puuitur sacerdos qui fornicatur quam qui publice
contrabit — jam eo res rediit ut vis centesimuin invenias, qui ab omni eominercio
fseminarum abstineat. — Consult, art. xxiii.
3 Communiter dicitur quod pro simplici fornications quis deponi non debet, cum
pauci sine illo vitio inveniantur. Dist. Ixxxi.
4 Quae tamen psena privationis beneficii non procedit in simplici incontinentia, absque
qualitate concubinatus, ut constat ex declarat. adducta a Garcia. — Jo. Sane. disp. 1.
n. x.
5 Si presbyteri plures concubinas habentes — poteris cum eis tanquam simplici for-
nicatione notatis, qncd ad executionem sacerdotalis officii, dispensare — Extra, de
Bigam. tit. xxii. c. qnia circa.
6 Notandum mirabile quod plus hie habet luxuria quam castitas.
CHAP. IX. J NO SINS IN THEIB ACCOUNT. 231
and did not take it, yet he must pay for it no less than the fonvardest
farmer.
Sodomy abounds most in Italy (for it was requisite that Rome should be,
as it is in the prophetic style, Sodom, and not incongruous that the vilest
wickedness should thrive best under his holiness' wing) ; yet, as if they would
have it as common everywhere, and more there than it is, their decisions
are exceeding favourable to it, and treat it very indulgently. Married per
sons may practise sodomy together, the beginnings of it, all of it, bating the
last complement of the act, without mortal guilt.1 Unmarried persons,
their clergy, may act it without restraint to the uttermost, and be neither
suspended nor irregular. There is no danger of it if they do it but two or
tbree times now and then, yea, they are safe unless they make a custom of
it.2 The strictest decree that we find any pope ever made against sodomy is
that of Pius V., which was yet formed in such terms, on purpose that it
should not reach any ecclesiastics, but such only as made a trade of it by
continual practice. This Navarre had from the mouth of Gregory XIII.3
And if they do make a trade of it, yet still they are secure if it be not noto
rious and public ; and it will not be counted notorious, though it may be
proved, though it be commonly reported, though it be confessed ; nor public,
unless it be manifest to all.4 Thus, if any ecclesiastic will practise sodomy,
provided he do it not continually, or if he will make a daily trade of it, yet
so he do not keep an open warehouse, the pope has taken special care
(even in the severest order that his zeal against this wickedness could ever
be brought to make) that the sodomite shall have his liberty without any
fear of losing office or benefice in holy church.
Further, they declare that mental heresy is a greater crime than sodomy.5
As, suppose a man should believe that the public worship of God ought to
be in a known tongue (such a heresy as they cannot acquit the apostle Paul
of), the secret belief of this, though never manifested by expression or
practice, is in their account worse than sodomy. What conscience are they
like to make of this while such is their judgment? Moreover, some of them
say that the stealing of thirty rials (about fifteen shillings) is a greater sin
than sodomy.6 Yet theft is wont to be counted one of the least crimes, and
this is none of the greatest theft. Of what value the thing stolen must be
to make theft a mortal sin, is, they say, to be determined by the judgment
of a prudent man. Those who have the reputation of great prudence
amongst them, declare that to steal one hundred crowns, in some case, is
no mortal crime.7 If they should any of them determine that the stealing
of twenty-nine rials, or thereabouts, is but venial, there will but be about
sixpence difference betwixt sodomy and a venial fault. It is true they do
not commonly deliver this conceit in the terms expressed, but it is clearly
inferred from the doctrine of Aquinas, and Scotus too, generally embraced ;
for he concludes that justice is a more excellent virtue than chastity ;8 and
that the sin is more heinous which is opposite to the nobler virtue ;9 upon
1 Zerola, Graffius. et alii apud Dianam. ii. p. tr. iii. res. xxxvii. — Angelus, v. debitutn.
n. xxv. vide Navar. c. xxvii. n. ccl.
'* Bonacina de Matrim. q. iv. punct. xi n. ii. ibi. Navar. Quaranta. Kiccius. Mattha.
Duardus Garzias, et alii.
3 Cap. xxvii. n. ccxlix. vid. Bonacin. ibid. n. iii. ibi. Navar. Rodriguez Lazarius.
4 Navar. ibid. n. ccxlviii. Publicum definitur esse, quod patet omnibus. — Bartol. ibid.
n. cclv.
5 Navar. Manual, c. xxvii. n. ccxlix.
6 Vid. Vasq. i. 2, q. Ixxi. art. ult. Montesinura i. 2, torn. i. q. Ixxiii. art. iii. d. v.
7 Aragon et alii in Fet. Navar. — Vide Bonacin. de Restit. d. ii. q. iii. p. 2, n. vii.
8 Justitia major virtus quam castitas. i. 2, q. hrvi. art. iv.
9 Quod major! virtuti opponilur, gravius peccatum, q. Ixxiii. art. iv.
282 WHAT CRIMES ARE [CHAP. IX.
which ground not only sodomy, but copulation with a brute or a devil will
be a less sin than petty theft. In short, if their divines (whether followers of
Thomas or Scotus, betwixt whom they are all in a manner parted) will be
true to these principles, since they cannot deny but there is injustice in steal
ing one rial, they must hold that sodomy is no more a sin, nor more con
science to be made of it, than of stealing sixpence, when their doctrine of
theft has left no conscience of that. Thus far they have advanced to secure
sodomy against the laws of God and by those of the church ; as for any
secular laws, they may laugh at them, for sodomy has ecclesiastical immunity.
By the special care of Pope Gregory, sodomites were not mentioned amongst
those who are excluded from that privilege.1 The civil law (I suppose be
fore the unmarried clergy were law-givers) ordains that sodomites should be
burned, but the church has provided that no fire may touch them if they
can escape that from heaven. Besides other sacred places, the palaces of
cardinals and bishops, all monasteries, yea, the house of every parish priest
and ecclesiastic, are all sanctuaries for sodomites. They could not well pro
ceed further in favour of this crime, since the eyes of the world was open
about them. It is not now so seasonable for the pope's legate (as he did
before) to praise sodomy in print as a pious act. These rules and examples
considered, who can think that they count uncleanness of any sort a sin
much to be avoided ? Or who can wonder if Rome became hereby, in a
literal sense, 'the mother of harlots and abominations ' ? or yet think strange
that they should be most taken with papal holiness who are most addicted
to whoredom and uncleanness ?
Sect. 9. Further, it is no sin for the Romanists to take from those whom
they count heretics (from protestants particularly) all that they have. This
will not be theft or robbery, but an act justified by the laws of their church,
which oblige them to do it ; for this is one of those many punishments which
that law will have inflicted on us; the goods of heretics are by sentence of
law immediately confiscated.2 There is no question of this amongst them,
only as to the execution there is some doubt, whether heretics are bound in
conscience, as soon as they are such, to give up their possession themselves,
and deliver all they have to Roman Catholics ; or whether they may not,
without mortal guilt, keep possession, till the papists see it fit to put them
out, and seize on all they have. The famous Panormitan concludes that
the heretics are bound, under the pain of deadly sin, to do this execution
upon themselves, not expecting any other sentence or executioner.3 And
there is a pretty army of doctors (longa doctorum phalanx) do maintain this
with him, but Soto and some others determine that they need not be so
hasty to give up all they have of their own accord, but may stay for a de
claratory sentence, and seizure upon it ; but then a general sentence will
serve,4 without particular process or examination who are personally guilty,
and a sentence by some ecclesiastical person may suffice.5
But all of them agree in this, that heretics lose all title and property in
whatever they possess, and that for them and their heirs ; and this before
1 Bonacin. in i. prsecept. d. q. vii. p. 5, n. xiv. Colligitur reos Sodomitici criminis
immunitatis privilegio non privari, quia in bulla Gregorii non exprimuntur.
2 Concil. Later, sub Innoc. III. bona ipsorum ipso facto applicantur fisco. — Angel.
Sum. v. hseret. n. v. Sunt ipso jure, vel ipso facto confiscata. — Sylvest. v. hseret c. i.
n. xii.
3 Cujus regula est, quod ille cujus bona sunt ipso facto confiscata, non potest ilia
cum bona conscientia retinere, quia statim sunt acquisita fisco. — In Soto de Just, et jure
1. iii. q. vi. art. vi. p. 21.
4 Sylvest. ibid. n. xii'
5 Idem ibid, et Angel, ibid. n. v.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 233
any declaratory sentence,1 even from the first day of their pretended hereti
cal pravity, as the Directory for the Inquisitors determines.2
To lose all title to their estates may seem a small matter, considering that
they lose all power and jurisdiction, all right to honour and fame (they and
theirs being infamous), to liberty also, and life itself; but because loss of
property is great in consequence, let us stay a little on it. All that these
pretended heretics have, being confiscated, they are liable to a seizure pre
sently, and though their convenience will not serve them to seize on all, a
long time after, yet in the interim the poor heretics are responsible for all
the mesne profits3 (it may be in our case for a hundred, or two hundred,
years past) ; and all this while they have no power to alienate or dispose of
their goods or estates by gift, sale, will, or otherwise ; yea, not of any of it
by way of charity, for they are not their own to dispose of. Hence all wills,
sales, contracts, for this purpose (it may be for some ages together) are null
and void.4 And if the heretic will venture to alienate anything he has, he
that buys it does it at his peril ; for though it pass from hand many years,
yet it may be taken away from the purchaser, with whom it is found,5 with
out restoring the price that was paid for it,6 and he that sells it is a cheat,
and sins mortally, if he gives not the purchaser notice of the hazard, and
tell him, that when he sells his estate, or goods, he has no right to sell them.7
If the pretended heretic die, and leave what he has to his children, it is no
better than if he left them another man's goods which he had no title to.8
Yea, though the children be catholics, they lose their portion.9 But who are
1 Idem ibid. v. psena. n- iii. — Graf. 1. ii c. xi. n. x. fine.
4 Ut etiam tenet director. 1. iii. tit. ix- qui etiam dicit, quod dicta bona damatorum
propter hseresim, vel hujusmodi, ad fiscum pertinent, a die commissi criminis. — Kylvest.
ibid. n. xhi.
Condcmnatio ilia retro agitur usque ad articulum quo haereticus omni ignorantia
nudatus, hseresim studio asseruit. Assertio est Jo. Aud. Sed nulla opus est autho-
rum citatione : nara lex est expressa. Et universalis usus et practica St. Senatus In-
quisitionis sic habet, nempe secundum normam directori. 1. iii. tit. ix. Soto, ibid. p. 23 ;
vid Sylv. ibid. n. xiv. ; Graff. 1. ii. c. xxi, n. xvii.
3 Talis clausula, ipso jure vel facto, operatur restitutionem fructuum medii temporis
— nam a die commissi criminis, non facit fructus suos, sed statim debentur fisco. Fel.
in cap. ; Rodolphus de rescript, ; Graff, ibid, n. xxi.
4 Donatio vel alienatio facta per hsereticum ante damnationem non tenet — sicut
facta damnatione bona alienare non possunt, sic nee ante illam a die commissi criminis.
— Kylv. ibid. n. xiv.
Habetque eousque vim talis sententia, ut omnes contractus, nempe donationes, ven-
ditiones, atque alii, etiam causa dotis, quos hsoreticus ab illoarticulofecerit, habeantur
pro infectis. — Soto, ibid.
5 Navar. c. xvii. n. cvi.
6 Si hfereticus alienavit, fiscns vel inquisitores non tenentur restituere pretium
emptori, quia effectus damnationis retro trahitur. — Xylvest. ibid. Fiscus nullo empto-
ribus restitute pretio sibi adjudicat dicta bona. — Soto, ibid. Res quselibet per delin-
quentem alienata a fisco vindicari possit a die commissi criminis, pretio ipsi emptori
ininime soluto. — Graff, ibid. n. xvii. Non solum revocabit rem, pretio non restitute
emptori, qui emit ab hseretico : verum etiam nee ei qui emit, quantumcunque per
plures manus transient, quia non habuit jus vendendi ; hsec Jo. Manald. Archidia-
conus, et Jo. Andreus, et idem Uirectorium in Sylvest. ibid.
7 Navar. c. xxiii. n. Ixxxix — Sylv. ibid.
8 Nihil habebunt de bonis parentum filii, nee etiam agnati. — Angel, ibid. Si aliqnis
sit declaratus htereticus, statim potest fieri executio in bonis ejus, exclusis filiis, etiam
de legitima. — Graff, ibid. n. x.
9 Si habuerint catholicos filios, nihilominus confiscantur, secundum Gloss, in Sylv.
ibid. ; Angelus, ibid.
Quinimo veniunt privandi ipsi filii Catholici etiam legitima; ita notatur per Genzeli-
num — quern sequitur Zabarella ; et ratio est, quia legitima est quota bonorum, qua;
pater habebat tempore mortis, sed pater eo in tempore nihil habet, quando bona sunt
coun'scata. — Graff, ibid. n. ix.
234 WHAT CRIMES ARE [CHAP. IX.
those that may take from protestants (or others whom they count heretics),
what they possess ? Why, any that will ; authority is given to ail whoever
to rob, spoil, or bereave us. So Sylvester, and others, quoting the Kabbies
of the pontifical law for it. It is their determination, that in point of law
and conscience, all that will have authority to spoil us of what we have.1
What he adds is matter of caution for more plausible proceedings in the
spoil and robbery. It seems safe that this be not done but by special edict
of the prince, or of the church ; this is convenient, lest otherwise one might
seem to do it rather out of covetousness or revenge, than out of justice and
obedience.
By this we may understand in what condition protestants are by the laws
of the Romish church, and how papists are obliged to look upon us, and
demean themselves towards us. No protestant, from the prince to the
meanest subject, has any title to lands, houses, money, or anything else
which they possess, or can justly call it their own.2 All rules of righteous
ness, which concern property, are void ; papists owe them no observance.
In reference to us, we are not capable of injury upon this account ; whatever
they do against us, in respect of our estates, they wrong us not, they sin not,
for we have no title. If they take from us anything, or all we have, they
steal not aught from us, they rob us not, because they take nothing from us
that is our own. If they burn our houses over our heads, and fire towns
and cities (as they have done, and their famous Simanca says they may do),3
they do us no injury, they sin not on this account, because the houses and
goods consumed are none of ours. If they deprive a protestant prince of his
throne and dominions, they sin not ; he is by their law and doctrine but a
usurper, and had no just title to his crown.4 If they draw any of his sub
jects into war against him, at home or abroad, they do him no wrong, for
they are not his subjects, no more than the popish clergy, who are sworn
to another sovereign.5 Or if he entrust them with the commands of forts or
1 Si aliter fieri non potest, maim arraata sunt eis omnia bona auferenda, ut 23. q.
iii. c. i. Sicut tamen dicit Raynuc. et Gofredus ; licet ecclesia videatur dare generalem
authoritatem omnibus exspoliandi eos : tamen satis videtur tutum, quod non fiat nisi
speciali edicto, vel principis vel ecclesise : ne aliter videatur quis potius ex cupiditate vel
ultione, quam ex justitia et obedientia pugnare. — Sylvest. ibid. n. xiii. Infidelitas
hsereticorum est pessima. Utrum infideles qui non recognoscunt dominium ecclesia:
licite possint suis rebus spoliari? Resp. Hostiensis, quod sic per illud Mat. ult. ; Data
est mihi omnis potestas, &c., quam quidem transtulit in vicarium suum. — Angel. Sum .
v. infidel, n. iii. et n. vii.
2 A constitution of Pope Paul IV., subscribed by all the cardinals, declares that all
prelates and princes, even kings and emperors fallen into heresy, should be, and should
be understood to be, deprived of all their benefices, states, kingdoms, and empires, with
out farther declaration, and uncapable to be restored to them, even hy the apostolic
see ; and their goods, states, kingdoms, and empires shall be understood to be com
mon, and to belong to those catholics who can get them. — Hist, of Counc. of Tr. lib.
v. p. 409.
3 Institut. Cathol. Tit. xlv. sect xiii.
4 Tenens regnum contra formam juris etmentem papse dicitur tyrannus. — Mascon. de
imper. Reg. pars. i. c. ii.
Propter hseresin rex non solum regno privatur, sed et filii ejus a successione rcgni
pelluntur. — Simanc. ibid. tit. ix. cclix. Post latam sententiam declarativam de crimine
hseresis, injuste princeps possidet regnum, et principatum, et exercet jurisdictionem in
subditos : tenenturque subditi eximere se ab ejus obedientia, et bellum gerere contra
ilium, si vires illis suppetant. — Bannes in xxii. q. x. p. 614. Yea, Bannes says, it is the
more common opinion with Aquinas and his followers, that before the sentence de
claratory, subjects may lawfully, if they have strength, exempt themselves from the
power of the prince, p. 590.
8 Vassalli fyaereticoruni ipso facto liberantur. Angel. Sum. v. hseret. ; Sylvest. ibid,
n. xiv. Principibus apostantibus a fide nou est obediendum. Aquinas, ii. 2, q. x. ;
Concil. Lateran. cap. iii.
CHAP. IX.J NO SINS IN THEIR ACCOUNT. 285
garrisons, they may betray them to the Romanists, and not wrong him, be
cause they were not his.1 If they take all places of trust, or profit, from
nobles or commons, they do them no wrong, because they had no right to
them, nor had the children after them any, for some generations.2 If they
pay no debts to protestants, though they were not only under the obligation
of a promise, but of solemn oath, they may justify it, they owe them nothing.3
If trust be reposed in them, or anything be deposited in their hands, or they
borrow anything of us, they may detain it ; they need not restore it, for they
have nothing of ours.4 In a word, there can be no parliaments, or conven
tion of the three estates of a nation, because there are none in that capacity.
As there are no persons of honour for peers, all being infamous, so can there
be no freeholders to choose, or to be chosen, for commons, since there are
no proprietors.5 And as no laws can be made, can be valid, there being none
who have any power to make them, so there can be no aids or subsidies
granted, or required, since they cannot be given or required of those who
have nothing of their own to give.
Thus, by the popish principles, the foundations of the civil constitution
in England, and other countries in like circumstances, are quite blown up,
as if they had been at the mercy of a Faux. And those who will follow their
conduct, must hold that we have no government, no king, no subjects, no
parliaments, no laws, no liberties, no property, and, indeed, none of the rest,
because not this last. And all that will be true to the doctrine and laws of
popery must believe this, and may lawfully deal with us accordingly ; they
sin not if they do, there is no conscience in the case to hinder them, or se
cure us ; nay, they are bound to do it, if that which they account most sacred
can oblige them, and that as soon as they can. That which restrains them
is not the fear of God, but of the penalties of our laws, which yet are of no
more force by their determination, than the agreement of a company of rob
bers, or the constitutions of mere usurpers, which will stand in their way no
longer than till they can master the power which bears them up, against
that which the Roman decrees and edicts have made equity and justice, in
despite of the laws of God and nations.
Sect. 10. Moreover, they may bear false witness, either privately or in
open court, for their advantage ; and if it do not much wrong another, it is
but a small fault, so that if it do no wrong at all, it will be less than a small
fault.6 On this account they may bear false witness against a protestant, or
any other, whom they count heretics, even when estate or life is concerned ;
for by their laws and doctrine his life is forfeited, and his goods confiscated,
and so though by false testimony he lose both, yet he has no wrong, because
he had no right to either. They may use fraud and deceit in bargains, to
1 Absoluti sunt subditi a debito fidelitatis, etiam custodes arcium. Simanca, ibid,
tit. xlvi. sect. Ixxiii. ; Concil. Lateran. ibid.
'2 Angelas. Sum. v. haeret. n. viii. ; Sylvest. ibid. n. xiv. ; Concil. Lateran, infra.
3 Si quis promisisset eis solvere certo die sub juramento, vel psena, non tenetur; ut
ibi notat gloss. Sylv. ibid. ; Angel, ibid. n. xv.; Armilla, v. hseret. n. xi. ; Ovandus.
infra.
4 Simanca. ibid. tit. xlv. sect, xxvii.
5 Ipso jure sunt infames, ut neque ad publica officia sen consilia seu ad eligendos ad
hujustnodi aliquos, ncque ad testimonium admittuntur. Sunt intestabiles etiam, nee
ad *uccessiones admittuntur. — Angel- Sum. n. xx. ibid. For this there is a decree of
one of their general Councils (that of Lateran under Innocent III.), involving not only
heretics themselves, but expressly all the receivers, defenders, and favourers of such.
Ex tune ipso jure sit factus infamis, nee ad publica officia seu consilia, nee ad eligendos
aliquos ad huju.smodi, nee ad testimonium admittitur, sit etiam intestabilis, &c. Cap.
iii. in Crab. Tom. ii. p. 948.
6 Soto e just, et jur. 1. v. q. vii. art. iv. supra.
236 WHAT CRIMES ARE [CHAP. IX.
get what a protestant sells, for little or nothing, yea, or to cheat him of all
he has, for the deceit is not considerable in point of conscience, but for the
wrong it does ; and here is no wrong in the case, for he cheats the heretic
of nothing that was his own, and so does him no injury. They may use
perfidiousness in breaking compacts, agreements, or promises ; for perfidi-
ousness, when it is officious,1 and does but a little injury to those concerned,
is one of the least sorts of faults, by their doctrine ; therefore, when it does
no injury at all, it is less than the least ; but by breaking promises, or any
such bond of faithfulness which concerns the estate of a heretic, they do him
no injury, because he has no estate of his own, by their account. So that if
a papist should make a thousand promises, and confirm each of them with
an oath to a heretic, that he will pay what he owes him, or restore to him
what is his own, he sins not, though he never pay, nor restore a farthing of
it, because nothing is due to a heretic, nor is there any thing he can call his
own. And this is not my inference only, but they themselves declare it to
be the consequence of their principles, and what they deliver in express
terms, amounts to as much as this charge comes to.2
Sect. 11. Thus they leave little that can be sin in papists, one towards
another, but less towards protestants. It is no sin not to keep peace or
faith, not to observe either truth or honesty, towards heretics. It is no deceit
to equivocate with them in private dealing, or public transactions ; it is no
dishonesty to cheat them of what they have ; it is no perjury to break oaths
with them ; it is no theft to rob or spoil them ; it is no inhumanity to burn
their houses over their heads ; it is no murder to kill them ; in a word, it is
no sin for all relations to deny them what God hath made their respective
duties.
Sect. 12. Finally, natural corruption, after baptism, has nothing in it that
can be charged with sin, no, not in wicked men, who afterwards by mortal
sin are quite destitute of grace. So that by their doctrine, a fixed averse-
ness and contrariety to God and holiness, an habitual enmity against him,
a propenseness to all ungodliness and unrighteousness, is no sin ;3 an inward
temper and disposition, though it be most impious, atheistical, rebellious,
filthy, treacherous, and bloody, has no sin in it ; an inclination to deny God,
to speak all evil of him, to depose him, to advance lusts and the devil before
him ; an inclination to adulteries and beastly uncleanness, to murder and
barbarous cruelty, to the most prodigious wickedness against God or man, is
no sin. Yea, though it be not transient, but constant and habitual, though
it be strong and impetuous, though this corruption be reigning, not subdued
or mortified ; though it be active and fruitful in all the powers of the soul,
though it hurry the lower faculties into rebellious commotions, and follow
the superior with frequent and strong impulses, and exert its power and
malignancy both in thoughts and affections, yet if the inward motions have
not consent, there is no more sin in their acts than in their principles.
In all these evils papists may live and die, and in many more, which I pur-
1 Cajetan. Sum. v. perfidia.
2 Si aliquis promisisset eis hcereticis solvere sub psena vel juramento certo die, non
tenetur; ut Gloss. Et hoc intellige, si est manifestum ipsum in hsereticam incidisse
perfidiam, et dicit, Phil, idem etiam si est occultus ; dummodo probari possit. Pan-
ormitan. ibid, vult, quod a die. commissi criminis sunt liberi. Angel. Sum. v. hsoret.
ii. xv. ; Armilla. v. hseret. n. xi. ; Sylvest. v. hseret. n. xiv. He that fails, being bound
by oath or otherwise, to make payment, sins not, because the creditor's heresy hath
discharged him — So Ovandus, in iv. dist. xiii. prop. xxx.
8 Qui ita est habitualiter dispositus, ut adveniente occassione, committeret peccatum
mortale, non peccat mortaliter — non sufficit habitualis effectus ad pecandum — ut pec
catum reipsa contrahatur. — Bonacin. de peccat. d. ii. q, iii. p. 5. n. iii. ibi. alii com-
muniter.
CHAP. IX.] NO SINS IN THEIB ACCOUNT. 237
posely waive, lest I be too tedious, and many more too, than I have taken
notice of, even in plain violations of every part of the divine law, the rule of
righteousness and holiness ; and yet wipe their mouths, and say they have no
sin at all, but are as holy as their church requires them, and as sure of sal
vation as their doctrine and the power of delusion can make them. Though
any protestant, who allows himself but in a very small part of these enor
mities, we will give them leave (or they may take it from Scripture) to count
him an ungodly and unrighteous wretch, who can have no good conscience
towards God or man, nor any hopes of heaven (continuing so) but such as
will delude him.
Sect. 13. But if they have not legitimated wickedness enough already,
they have expedients at hand to do it, for much more ; they are furnished
with devices to justify all the sin in the world, or at least in their church,
when they please to use them. Let us instance in two or three.
That power which they challenge for the pope herein, is notorious. We
heard Bellarmine tell us before, that if the pope should command vice, the
church must practice vice, or else sin against her conscience. And he says
expressly elsewhere, that in a good sense, Christ gave to Peter a power to
make that which is sin to be no sin, and that which is no sin to be sin ; and
what he gave to Peter, they will have us believe he gave to popes.1 So that
it seems, Christ hath given Peter, and consequently his successors the popes,
power to authorise any sin and wickedness ; only we are to understand this
in a good sense, which let any man do if he can. They declare, that he can
dispense not only with positive but divine laws, and so make the transgres
sions thereof to be no sin. To omit the many testimonies for this, produced
by others (and which some of themselves count extravagant), let us hear
Sylvester, who seems modest in comparison : The pope has power in all
things purely positive, and in some pertaining to divine law, because he has
all laws in his own breast, as to interpretation and dispensation.2 Where,
what in his assertion seems restrained, in the reason of it (fetched from the
canon law), is unlimited, he has all laws in his own breast ; it seems to import
that they are all in his power and at his pleasure, so as he may either
interpret them, or dispense with them, as he thinks fit. Some of them, in
reference to natural and divine laws, make show of denying this in general ;
but then they grant in particular instances, what is sufficient to make good
the general charge. There is no command of the first or second table,
wherein they do not hold the pope may dispense, unless it be the first, and
to question his power of dispensing there, is no great disparagement to him,
since they deny it to God himself. There is no doubt amongst them, but
he can dispense with oaths,3 and make it no sin to break them, though they
acknowledge the obligation of an oath to be by divine law.4 And no wonder
it has been so ordinary a practice, since they hold that this condition is still
presupposed in the oaths, if it shall please the pope.5 And though they
conclude vows to be more obliging than oaths, yet they teach, the pope may
1 In bono sensu Christus dedit Petro potestatem faciendi de peccato non peccatum ;
et de non peccato peccatum. — In Barkla. c. xiii.
2 Sicut habet papa (potestatem) in omnibus pure positivis, et in quibusdam perti-
nentibtis ad jus divinum, quomodo dicitur omnia jura habere in scrinio pectoris sui (de
const, licet. 1. vi.) quantum scil. ad interpretationem et dispensationem. — Sum. v. dispens.
i). vii.
3 In votis autem et juramentis dispensavit, ac poterat quidem, quod erat in sedifi-
cationem. — Canus. pars. vi. relect. de psenit. p. 371.
4 Reddere vota, juramenta servare, juris est divini et naturalis. — Idim ibid. p. 370.
5 Subintelligitur — si placuerit pappo, ut in D. C. Venientes. de jurejur. immo in
omni juramento excipitur authoritas superioris. — Sylc. v. juram. iii. u. i.
238 WHAT CRIMES ARE [CHAP. IX.
dispense with the accomplishment of solemn promises made to God, and so
can make both sacrilege and perfidiousness to God lawful enough.1 The
pope can dispense not only with rash oaths or vows, but those that are best,
and their obligation most unquestionable. If any (says Rosella, after
others) do vow or swear anything that may lawfully be observed, the pope
should not alter it when there is no cause ; yet if he do release such (though
without cause) the release holds good, because he is above positive law, and
also can dispense against the divine law, so that he dispense not against the
gospel and articles of faith, Sum. v. juram. i. ii. 4. But if he do that too, he
may stand to it, for many teach that the pope is not forbidden to dispense
against the gospel, but only not to destroy the gospel (v. papa. n. 3), and
we must conceive (if we can) that he may take away the obligation of the
rules of the gospel without destroying it.
However, as to oaths and vows, he can totally (they say) dissolve the
obligation, quemadmodum potest ipse Dens, even as God himself can, because
it is likely that God, as he had cause, gave his own power to his vicar, other
wise he had not been a good father of his household, if he had left his flock
without a shepherd, who could, as occasion serves, provide for them in all
(even to license perjury and perfidiousness to God himself), as Pope Innocent
argues ; but whether with more reason or blasphemy, let others judge.
Whereupon, Hostiensis saith, that seeing God and his vicar have the same
consistory, the pope can do in a manner all that God can do, the key not
erring, for Christ says generally to Peter, ' Whatever thou shalt bind ;' and
saying whatever, he excepts nothing, Ibid. n. i.
There is not any thing in the world which they count more inviolable
than their vow of religion, yet he may dispense with this, and the reason is
considerable ; because religion derived its being from the authority of the
Roman bishop, he therefore who gave it may take it away. So Pope Inno
cent and their canonists generally, ibid. n. iv. Hostiensis and others, seem
to speak extravagantly when they say, the pope can do as much in a manner
as God himself. But this may pass for a modest speech, if they will have
him to do more, and more he can do if he can make contradictions to be
consistent. One instance of it we have in the question, whether the pope
can dispense with a monk to have secular property. Rich, de S. Victore
says, it is essential to a monk to want it, and so a contradiction to be a
monk, and have it ; yet others say the pope can do it, and render those con
sistent enough, and so make one to be a monk while he is none, Idem. ibid.
So for sanctifying of the Lord's day, there can be no doubt of the papal
power herein, since they count the command for it positive,3 for that he can
dispense in all positives,3 is with them unquestionable. Nothing is neces
sarily required by the precept for sanctifying of this day, but the hearing of
mass, and abstaining from servile works. The pope, if he please, may turn
these into working days, for he can abrogate them. And since the people, by
their divinity, are not obliged to any other public worship but the mass, and
that only on these days, he may discharge them from all conscience of public
worship, and disengage them from tendering any unto God, for he can dis-
1 Canus. supra.
2 Dicimus orania Christianorum festa, etiam dies dominicos, solo humano jure — id
quod etiam sentit, Turrecrementa, Archidiaconus, S. Thomas, Waldensis, Navar.
c. xiii. n. i.
3 Quas sunt de jure positive, potest summus Pontifex, etiam sine causa, tollere et
abrogate, et quamvis male facial, factum tamen validum sit. — Canus. ibid, p 972.
Sylvest. juxta mentem S. Thorn, v. papa. n. xv. vid. Angel. Sum. v. papa. n. iii.
IJniversaliter potest dispensare — contra statum universalem Ecclesise.
CHAP. IX.J NO SINS IN THEIK ACCOUNT. 239
pense with the mass.1 They make it, indeed, sometimes a character of
antichrist, to put down the mass ; but it is not fit the pope should want
power to be antichrist at pleasure ; and why should they be angry with us
for thinking him so already, since with them herein he may lawfully be anti
christ when he list. And he may do as much for the clergy and monastics ;
all the solemn worship necessary and proper for them, is that of their cano
nical hours, but the pope can order that they shall not be obliged to say their
service.2 So Sylvester, after others, concludes ; he adds, indeed, that though
the pope can discharge them from this service, yet he cannot disoblige them
from making some recommence to their benefactors for not praying for them ;
but for this (he says) they need not trouble themselves ; for the least prayer
that can be will suffice for that.3 So an Ave Mary may serve (that serves
generally on all occasions) a prayer (if it may be so accounted) of one peti
tion to the virgin, and not a word to God, not a syllable for their benefactors,
they may be as well without it. And so others leave them, determining
without any reserve, that the pope may dispense with their divine service,
and may do so validly without any cause, too.4 So that the pope, when he
list, may leave no public worship of God in the whole Roman world ; and
when he does this, it will be no sin wholly to neglect it. He can dispense
against the universal state of the church ; so the law of their church will
have it. Only, says Panormitan, he should not deface it ;5 but there is no
danger of that, though he should destroy it (as he has done indeed ; they
ascribe no power to him in this, but what he has given the world proof of
effectually), for he cannot deface it, unless he change the universal state of
it without reason ; and this he can never want, so long as his will is good
reason, as they say it is.
He can as easily discharge them from all righteousness towards men ; he
can make it lawful for a son to calumniate his father; or covet all he has, or
to wrest it from him by force, yea, to attempt his life, and when he hath
reduced him to want and misery, to leave him perishing for want of relief.
This office he did for the emperors heretofore, and is commended for it.6 He
can take away any man's right, and dissolve all bonds, contracts, obligations,
whereby one man is bound to another ;7 and so can make it lawful to act
against all faith, truth, justice, and common honesty.8 Further, those whom
1 Sequitur posse poutificem in hoc pracepto (de missa audienda) dispensare, cum
ecclesiasticum sit. He adds only, Dispensare cum aliquo ut nunquam in tota vita mis-
sam audiat, etiamsi possit, neque ulla rationabili causa impediatur, non potest esse
expediens. — Suarez. torn. iii. disp. Ixxxviii. sect. ii. p. 1140. Hinc patet summum
Pontificem posse dispensare in prsecepto audiendi missam. Tom. i. disp. iv. q. ult.
punct. xi. n. vi. ; Bonacina. Aiunt communiter Doctores posse consuetudine vel humana
potestate abrogari. — Idem in iii. prsecept. q. v. n. iv.
2 Quarta causa (a recitando divinum officium exeusans) est dispensatio papsc ; juxta
Cardinalem Turrecrematam, neque aliud seutit Cardinalis Florentinus. — Navj,r. c. xxv.
n. cii.
Utrum papa facere possit quod prsedicti non teneantur ad horas ? Laud, et Jo. de
Lig. senserunt quod papa hoc potest, &c. — Sum. v. hor. n. ix.
3 Sed circa istam suppletionem non oportet esse multum scrupulosum, quia con-
surgit ex naturali lege potius quam ecclesise prsecepto ; ut reompensetur beuefacto-
ribus : quod etiam per minimam orationem fieri potest. — Ibid. n. v.
4 Bonacin. Divin. Offic. disp. i. q. vi. p. iii. n. i.
8 Sum. Kosell. v. papa.
6 So the Emperor Henry IV. was used by his own son, excited by the pope ; and
Baronius will have it, past denial, an eminent work of piety. — Annal. torn. xii. an.
2156. n. xiv.
7 In omnibus et per omnia potest facere et dicere quicquid placet, auferendo etiam
jus suum cui vult. — Specul. Guliel. Durand. 1. i. par i. de legit, sect. vi. n. li.
* Utrum possit aliquem absolvere ab obligatione, qua teuetur alteri houutii ? et dico
VOL. III. F f
240 WHAT CRIMES ARE [CHAP. IX.
God hath joined together in lawful matrimony, the pope (they say) hath
power to separate, and sometimes, so as to marry others, and so live in
adultery without sin, as he did with the son of the Conde D'Olivares.
If there have heen no carnal knowledge, they make no bones at all of the
pope's dissolving marriages, how firmly soever contracted, or solemnly
celebrated. No, nor if they have had that full consummation with reluc-
tancy. But there is one rarer feat that the pope can do, he has power
to dispense with persons to marry and continue so, not during life, but for
such time as they desire, a year or two, or till they can have a child, and
then be unmarried again, and freed from all bonds of that state, without any
divorce or occasion for it. Jo. Andreas (a principal rabbi of their church
Talmud) says, He had disputed this question, whether the pope might not
dispense with a king's only son, being a monk, to marry for a while, till he
could get a boy, and after return to his monastery and unmarried condition ?
He answers, That the pope, whose power is disputed, may resolve it himself,
yet he may be advised to forbear, but many maintain, that if he should dis
pense, the dispensation would stand good (according to whom, the pope is
not forbidden to dispense against the gospel, when he sees cause, but only
not to destroy it, as before), and this holds especially, if the party would be
content to be married for a while, rather than for ever. So Andreas, and
the same, it seems, is defended by Jo. Antonius, bishop of Alexandria (in
Millain), by Baldus, by Fulgosius, and Baptista Toruamala. Our author
will not grant that the pope cannot dispense with a religious person to be
married a little, but makes it a question whether he can let him marry
during life.1
Moreover, he can not only legitimate adultery, but incest ; for they teach
that he can dispense with marriages in those degrees which God's law for
bids, even such as are acknowledged to be against the dictate of nature.2
They except no degree of consanguinity, but only the first in the direct line,
viz. marriage betwixt parent and child ; they say he can license it in the first
degree in the collateral line, viz. betwixt brother and sister.
Some indeed stick at this, because they observe not that the pope has
dispensed in this case. But the credit of their St Antoninus will not be
questioned, who tells us that Pope Martin the Fifth dispensed with one who,
had married his own sister.3 Yea, he takes upon him to dispense with
sodomy.4 Sixtus the Fourth gave license to the whole family of Cardinal St
Lucy, that they should use sodomy in the three hotter months, June, July,
and August.5 And Alexander the Sixth gave the cardinal De Valentia leave
to buggar the Marquis De Zaneta, his own natural son.6
The most modest opinion at first blush (which yet ends little better than
the worst) that I have observed amongst them, concerning the pope's power
in reference to the laws of God, is that of Richard De Sancto Victore, as
Angelus reports it, that the pope can dispense with the divine precepts when
the reason of them ceaseth ; otherwise, says he, God (if he had not so em-
secundum Innocentium quod hoc potest, de plenitudine potestatis. — Sylvest. v. papa,
n. xiii.
1 Sum. Resell, v. papa. n. iii. et iv.
2 So Aquinas (in Dian. v. matrim n, Ivi.) Bonaventur, Scotus, Durand. Alensis,
Richard. Augustinus Triumph. Cajetau, Roffensis (in Victorell. ad Tol. 1. vii. c. ix.)
3 Fe re omnes gradus Mosaica lege prohibit!, suiit etiam prohibit! natural!. — Kylv.
v. papa- n. xvii.
4 Reperitur tamen Martinus V. ut Archiepiscopus (viz. Antoninus), refert, dispen-
sasae cum eo, qui cum sua germana contraxerat, et consummaverat, habito consilio
cum peritis theologis et Canonistis. Idem. ibid, et Angelus. v. papa. n. i.
5 Vid Myster. iniquitatis, 1310. 6 Ibid. 13'28.
CHAP. IX.J NO SINS IN THEIE ACCOUNT. 241
powered him) would not seem to be a good master of his household1 (not
wise, say some ; not diligent, say others ; for this is a common argument
for the papal prerogative). We must take heed how we question the pope's
power herein, for if we do, they may question the government of God.
And herein he is followed by Sylvester,2 a Dominican, and Angelus,3 a Fran
ciscan (though in other things they often clash) who tell us that besides
divines, all the canonists agree in it, if well understood.4 And this the
former extends to particular cases, whether in the natural or divine law,5 and
the latter concludes it, not only as to the precepts of the second table, but
as to all the commands, both in the Old and New Testament.6 All the
question is, How one may know when the reason of God's law ceaseth in any
case ?" To which he answers, That this we sometimes may learn by the
examples of God himself, who many times dispensed with his own law.
So that in such cases, it seems, the pope may do as much as God himself.
But this may not prove enough to serve the pope's turn. So he adds, when
we have not an example of that, or the like dispensation in Scripture, the
declaration of it (that is, when the reason of the law fails) in any other case
belongs to the pope alone.8 Accordingly Sylvester, He may, when there is
any doubt, authoritatively explain whether or no in any certain case the
reason of the divine or natural precept takes place.9 The pope, if he were
God (as they too often call him) needs not herein desire more power than
this ; he may declare that the reason of the divine law ceases when he pleases,
and so he may dispense with it when he list. Thus the pope might discern
the reason of the law for marriage to cease, when Olivares had declared
Julian Naleasor his heir, and so gave him leave to marry another wife, when
he had one already, lawfully married (yet his holiness might be hastier
herein than some doctors would have him, who though they hold the pope
can dispense with one to have two, or more wives at once, yet think it not
so very fit to be done, while catholics are so plentiful).10 And he would
have seen something more in Harry VIII. 's case, than he let the world
know, if the emperor Charles V. had not stood in his light. And so in
that against perjury, Clement VII. saw the reason of it cease, when
he saw it his interest that Francis I. should break his oath. And Sixtus
IV. could well see that the reason of that law against sodomy ceased in
the hotter months, and so dispensed with it then, though not in cooler
seasons.
But what if the pope should mistake in his declaration about the law, and
the reason of it, and so err in dispensing with it ? This must not easily
be supposed. I firmly believe, says Angelus, that if any one seeking a dis
pensation, in any case against the law of God, not interposing the importu
nity of gifts and solicitations, do put himself simply into the pope's hands,
1 Si occurreret casus particularis in quo deficeret ratio legis — tune papa posset dis-
pensare ; aliter, ut dicit Kicar. non videretur Deus fuisse bonus pater-familias. V. papa,
n. i.
2 V. papa n. xvi. 3 Ibid.
4 Et in prsedicta opinione concurrunt omnes Canonistse, si bene intelligantur. — Idem,
ibid.
5 Potest ea interpretari in dubio authoritative, scil. utrum in aliquo determinate
casu, liabeat locum ratio divini, aut naturalis statuti, vel non. — Sylvest. ibid.
0 Et quod dico de prseceptis secundse tabulae, idem die de omnibus prteceptis veteris et
novi Testamenti. — Angelus. ibid.
7 Sed quis poterit scire quando ratio legis deficit in aliquo casu ? Resp. quod istud
aliquando habemus exemplo Dei, qui multoties dispensavit in sua lege.
8 Sed quum talis dispensationis vel similis non habemus exernplum in scriptura,
tune ad solum papam pertinet ipsius declaratio. — Idem. ibid.
9 Supra. 10 Vid. Sum. Kosell. v. papa. n. v.
242 WHAT CBIMES AEE [ClIAP. IX.
with a declaration of his case, that God will not suffer his vicar to err in dis
pensing.1 Yet if the worst should come to the worst, and the pope should
err herein, that will make no alteration in the case before us ; for though it
may be a fault to dispense, yet the crime he dispenses with may be no sin
to him who has his holiness's leave to commit it. I judge, says Navarre, that
though the dispenser may be in fault, yet he that is dispensed with is ex
cused, if, relying honestly ,upon the authority of his superior, he thinks it was
granted upon just cause, till he be convinced that it was not justly granted.2
For all this, Bellarmine has the confidence to affirm that no catholic ever
held that the pope could dispense any way with the divine commands, and
yet what is it less that himself ascribes to the pope, when he says by his
indulgences we are disobliged from the command of bringing forth fruits
worthy of repentance ?3 These fruits are, by their own account, all good
works ; and so in time the pope can make it to be no sin to live without
the worship of God, righteousness towards men, and good works, which
respect either.
Sect. 14. But they need not make use of the pope's authority for this
purpose ; there are other expedients nearer hand will serve to make any sin
lawful. One is probable ignorance, and that, when upon a probable ground,
error is conceived to be truth, and that which is sin indeed is taken to be
no sin. When -upon such a ground one ventures upon a crime, it will not
be criminal. Now, they give an account of several things, each of which
will serve them herein for a probable ground.
First, a probable reason, when there are arguments pro and con, all pro
bable in his judgment that views them, if he follows that which seems to
him most probable, he sins not, though it lead him into sin.4 They lay
great weight upon authority, and think it safe to follow the herd in a com
mon opinion ; yet one good reason, they say, is to be preferred before the
common judgment of their writers, and one may venture against the stream,
being backed with it.5 Nor is there need to be very scrupulous about the
probability of a reason ; it is enough if it seems but probable to him that
weighs it, yea, though it seem but so, out of affection to him that offers it.6
And that may as well pass for more probable, which is more favourable to
the inclination of the inquirer, and he may be his own judge in the case,
and act against the scruples of his conscience when he has probable reason.
But when there are more reasons against it, and but one probable for it,
must not the more sway us, since that is safer, and that which is safer is to
be chosen, according to the common rule ? No, we are not obliged, for
that rule even in matters of faith and practice is only a counsel," not a pre-
1 Ibid. n. ii.
* Arbitror autem, quod licet dispensator peccet, tamen dispensatus, si bona fide
nixus authoritate superioris, putat earn justa de causa esse datam, excusatur donee
satis noverit earn non fuisse sic datam.— Ibid, prcelud. ix. n. xiii. xiv.
3 Indulgentiae — faciunt tamen, ut pro iis psenis, qnse nobis per indulgentiam con-
donantur, non teneamur pr-secepto illo de faciendis -dignis psenitentiaj fructibus. — De
pmiit. \. iv. c. xiii. p. 1068.
4 Quando homo occurrentibus rationibus in utramque. partem suo judicio proba-
bilibus, eligiteos quse sibi videntur probabiliores, quse tamen revera sun t contra verita-
tem, cui ipse alias bene effectus est : tune iste (licet contra veritatem erret, et sic
laboret ignorantia contraria) nulla culpa errat : sic doctores Communiter. — Sancta
Clara. Dens. nat. gr. problem, xv. p. 87.
5 Navar. cap. iii. n. viii.
6 Ignorantia excusat — etiam cum qui.c, in affectione ad suum doctorem, judicat pro-
babilitcr, ut sibi videtur, esse verum, quod est f&lswaa..—Sylvest. sum. v. opinio. 11. i.
7 Navar. c. xxvii. n. 281.
CHAP. IX.] xo SINS IN THEIR ACCOUNT. 243
cept ; we are only enjoined to do what is safe, not to what is safer, and a
practice upon a probable reason is safe enough.1
Sect. 15. Secondly, custom is another probable ground which (with them)
will secure a person from sin in doing what is unlawful. It is ordinary with
their casuists to conclude a practice innocent when there is custom for it,
though otherwise they condemn it as a sin. So Navarre determines that if it
were a custom to observe the Lord's-day only till noon, or till mass were ended
in the morning, it would be no sin to spend the rest of it in servile works.2
And that of Cajetan is observable : he takes notice that it is a practice hi
the church of Rome to sing to the organ profane and filthy songs when they
are at church for worship. This the cardinal reflects upon severely, con
demns it as a mortal sin, and a crime of sacrilegious superstition; yet in the
conclusion, thinks something of it excusable upon the account of custom
and probable ignorance.3 Those who in dancing use habit, gesture, or songs
which are notoriously lascivious, as immodest women who wantonly lay open
their breasts, and men who expose without due covering their shameful parts ;
they sin mortally.4 So De Graffiis had concluded (as any person that is
not past shame would do) ; but then he presently corrects himself : Yet
of this, says he, we can pass no certain judgment, but must stand to the
custom of the country.5 Though so much wantonness seem a mortal sin,
yet if it be the custom he cannot certainly judge it any. In like manner
Sylvester determines of a habit that will not suffice to hide their shame ;
if it be a custom, though not laudable, and without ill intention, no gene
ral rule can be formed against it.6 In positive precepts, where things are
evil because prohibited, custom will excuse.7 And so fornication, which,
in the judgment of Durandus and some others, is of this nature, needs
nothing but custom to excuse it from being a sin.8 So much they ascribe
to custom that they will have the Scripture not to direct and regulate it,
but to follow it and be conformed to it even in its changes, so that the sense
and obligation of the divine rule shall be changed, as the Romanists change
fashions. This Cardinal Cusanus affirms. The Scripture (says he) is fitted
to the time, and variably understood, so that at one time it is expounded
according to the current fashion of the church, and when that fashion is
changed, the sense of Scripture is also changed ; and again, no wonder if
the practice of the church do take the Scripture, one time one way and
another time another, for the sense of it keeps pace with the practice.9
1 Hoc potest facere (viz. crebro contra scrupulos) tuta conscientia ex consilio pro-
prio, quando habet probabilem rationem. — Sytvest. v. scrupul. n. iii. Regul. v.
2 Cap. xiii. n. v.
3 Excusandos tamen illos crediderim, qui simplici corde credentes licere non turpia,
sed vana, quasi pro recreatione pulsare, pro co quod ubique sic vident fieri, erraverunt
— tales enim ex ignorantia probabili erraverunt. — Sum. v. Organ.
4 Qui habitu, gestu, cantu, notabiliter lascivo, in ludo chorearum tititur, sicut
ffcminse inverecundse pectora lascive nudant, viri partes inverecundas indecenter cooper-
tas ostendunt, peccant mortaliter.
5 Verum de hoc pro certo judicare non possumus, sed standum eat consuetudini
patrice 1. ii. cap cxx. n. xvi.
6 Sum v. Ornat. n. vii.
7 In his quse ideo sunt mala quia prohibita, ut communiter positiva prsecepta, excusat
consuetudo prsescripta, quiatollit legem, et est legum interpres : Imo hac ratione dico,
quod excusat etiamsi non sit prsescripta, modo sit rationabilis et scienter tolerata, &c.
— Idem. ibid. v. scrupul. n. iv. reg. v.
8 Supra.
9 Scripturasque esse ad tempus adaptatas, et varie intellectas, ita ut uno tempore
sccundum currentem universalem ritum exponerentur, mutato ritu iterum sententia
inutaretur. — Epist. ii. ad Bohem. de usu Com.
Nee minim si praxis ecclesiiB uno tempore interpretatur scripturam uno modo, et
alio tempore alio modo : intellectus enim currit cum praxi. — Idem, epist. vii.
214 WHAT CRIMES ARE [CHAP. IX.
This was urged in the Council of Trent, and judged to be the meaning
of the Lateran Council, when it decreed that the Scripture should be ex
pounded according to the doctors of the church, or as custom has approved.1
Thus it must come to pass, that what the word of God, in its true mean
ing, did once condemn as a sin, if it become the Roman practice, the
divine precept will change its sense, and the act will be no sin. It was a
sin once by the word of God to deprive the people of the cup in the
eucharist, but since it was the custom of Rome, the Scripture has changed
its meaning, and it is now no sin. To worship images was a crime con
demned in Scripture, as that which God most abhorred, but being once the
practice of the Romanists, the Scripture renounced the former sense, and it
is now far from being criminal. It has not only made a change in the word
of God, but in the nature of the thing, and the same thing which was
idolatry is now no such matter. Of the law against idolatry (says Syl
vester), nothing must be said, because now by the grace of Christ it is not in
use.* It is not in use, because it is their custom ; it is not the same thing
that it was to all the world besides, because they use it. And what custom
has done in these instances, it may as well do in any other ; when all sin is
once the practice of that church (as the worst is already), there will be no
sin in it.
Sect. 16. Thirdly, Another probable ground is a considerable authority, or
the opinion of one whom we may trust ; hence this is their doctrine, that he
who does what is sinful, following the judgment of an able doctor, is excused
from sin. This principle is without ground appropriated to the Jesuits,
with the pernicious consequences of it ; it was current in the church of
Rome before the fathers of that society were infants. Panormitan thus de
termines : He that follows the opinion of any doctor, not curiously ex
amined, which afterward appears false, is excused from sin, so long as it
appears not to be false.3 In Sylvester, this is confirmed, and he directs to
several proofs out of their law for it ;4 removes what, by mistake, is alleged
out of Aquinas against it ; and shews that both their great saint and their
great abbot agree with others, that this is safe in points which concern
either faith or manners, when they are not evident (not clearly and mani
festly determined). To him, one doctor may be sufficient.5 In morals, we
must be satisfied with probabilities ; and, according to the rule amongst
them, a man may probably follow one doctor.6 And by a multitude of
authors we are not to judge what is better or more equal ; the opinion of
one, and he worse than the rest, may be preferred before many in some
particular. So he,7 and Angelus8 before him, after others. They con
clude, in reference to Joachim, who was not accounted a heretic (though
1 History of Council of Trent. 1. ii. 159.
2 Quseritur quid juris de idololatria? Et dico supersedendum esse hie: quia jam
per gratiam Christi, non est in usu.— v. Superstitio, n. iii.
3 Panormitan. in C. Capillan. de feri. dicit quod sequens opinionetn alicujus doc-
toris non subtiliter investigatam, quse postmodum apparet falsa, excusatur a peccato
quamdiu non apparuerit falsa. Sylv. opinio. n. i. et Angel. Sum. v. opin. n. ii. Ubi
Glossa cum tex.tu. Innocentius. G'ofredus, et alii.
1 Ibid, secundum Antoninum.
5 Opinio probabilis erit, si illam affirm ent boni nominis doctores, imo et si unus
doct. Angelus. Sylvester. Navar, &c., Jo. Sancius. disp. xliv. n. Ixi. Bonacin. torn.
ii. disp. ii. q. iv. punct. ix. n. i. et alii ibid. For this 24 doctors are produced by
Verricelli. Q. moral, torn. i. tr. ii. q. v.
6 Probabiliter quis sequitur opinionem sui doctores : sed neque ex multitudine
authorum quid melius et aequius est, judicato ; cum possit unius, et forte deterioris
sententia multos in aliqua parte superare.
7 Ibid. n. ii. s Ibid. u. i.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 245
his opinions were against the faith), because not condemned by the church,
that he is much more to be excused who follows the opinion of a doctor not
rejected by the church j1 and if he thought it not true, would not adhere to
it. Certainly (says Angelus) in him there can be no contempt, and so no
sin of disobedience.2 It is true, that which is maintained by more and better
authors seems more probable ; but they will not have us always bound to
follow that which is more probable ; for though this be more secure, yet the
rule, that what is safest to be followed, holds not (they tell us) but in
points that are properly dubious ; and where there is opinion, we are not
properly in doubt.3 Thus Navarre also explains it,4 having told us that it is
not always necessary to choose what is safer, because it is enough for the
fulfilling of the precept to choose that which is safe, even in those things
which concern faith and manners ;5 for in other things, it is not so much as
under counsel to follow the safest. Accordingly, Metina (in Lopez) says :
The opinion of expert divines may be held without sin, although the con
trary be more clear and more safe.6 In short, that an opinion which is less
probable may be followed, is asserted (we are told) both by the greater part
and the graver sort of their divines ; above forty of their grave doctors are
alleged for it, and amongst them, Martin Navarre, Medina, Peter Navarre,
Arragon, Bannes, Du Vallius, with others, besides Jesuits.7 At present,
take only the words of Navarre, who speaks fully : In the court of conscience
(says he) it is enough, for the avoiding of sin, to take his opinion for true,
whom we probably think to be a man of sufficient knowledge and conscience ;
and quotes their G-loss and Panormitan for it.8 To whom let me add
Sancta Clara, who not only tells us (as we have heard before) that at this
day it seems to be the common opinion of their schools and doctors, that
the people erring with their teacher or pastor are wholly excused from all
1 Multo magis excusatur sequens opinionem doctoris non reprobatam, cum volun-
tate non adhserendi, si vera non apparet. — Uterque, ibid.
2 Certe in isto non potest esse contemptus, et sic nee peccatum inobedientise. — Ibid.
* Nee obstat, quod in dubiis tutior pars est eligenda — ut videtur se exponere periculo,
qui in diversitate opinionem non eligit tutiorem : quoniam hoc verum esset quum
proprie dubium est, sed quum est opinio secus est, quia nee tune sumus in dubio : nee
consequenter exponit se quis periculo. Angelus. ibid. n. ii. et Sylvest. n. i.
* Rectus intellectus illius vulgati Tutior pars est eligenda in dubio, nempe in eo
qnod est proprie dubium, quale non est, cum sufficient! authoritate aut ratione altera
pars creditur, neque cum ex multis opinionibus una pro vera eligitur, cap. xxvii.
n. 284.
5 Non semper esse necessarium, partem tutiorem eligere, quiasatis est quoad pras-
cepti implementam tiitam eligere, ut late probavimus, etiam in his^ quso ad fidem et
mores pertinent : in aliis enim, nee de consilio quis tenetur eligere tutiorem, n. cclxxxi.
Vid. Antoninum. Angel. Sylvest. Navar. Gutier in. Jo. Sane. disp. xlii. n. xii.
6 Dicit opinionem posse teneri sine peccato, quse est peritorum virorum, licet con-
trarium sit planius et securius, cap. lii. p. 271.
7 Licitum esse sectari opinionem minus probabilem, relicta probabiliori, decent
Mercado, Medina, Sairus (naming twenty besides, and adding, et alii plures). — Jo.
Kane. disp. xlii. n. xii.
Possumus absque peccato sequi opinionem probabilem, relicta probabiliore, et tutiore.
Bonacin. torn. ii. disp. ii. q. iv. punct. ix. n. iv. ; Claris Regia, et alii communiter. ibid,
n. v. For this Barnabas Gallego, a Dominican, produces near fifty of their doctors,
many of them of the same order, and says it is sententia communior inter Tbomistas.
tract, de conscient. dubi. de consc. probabili. So that if we may trust those whom we
see no reason to think partial to the Society, this is not a singular conceit of the Jesuits,
but the opinion of their other divines generally, and the more common doctrine of
Aquinas his disciples, otherwise most opposite to the Society.
b In foro tainen conscientiso ad effectual non peccandi sutficit eligere pro vera opini
onem, quern merito censemus esse virum idonea et scientia et conscientia prseditum.
cap. xxvii. n. cclxxxviii.
246 WHAT CKIMES ABE [CHAP. IX.
fault,1 but also, when any has a probable ground for what he does ; as when
a countryman believes anything to be lawful, induced thereto by the testi
mony of the parish priest, or of his parents, although he mistake, yet his
mistake is void of sin ; according to the rule in law, just and probable igno
rance ought to be excused.2 So that, to make a sin to be no sin, not only
the judgment of a grave doctor so determining, but of a parish priest (who
are known to be sufficiently ignorant), yea, of parents also (more ignorant
than they) will suffice ; and herein (says he) the doctors generally concur.
In fine, if it be the common opinion that invincible (as divines) or probable
ignorance (as the canonists call it) is excused from all sin, and that it is an
instance hereof when one is misled by a sufficient author, then this is the
common doctrine of the Eomanists, and not the extravagancy of some par
ticular sect or order amongst them.3
If, then, this principle be so destructive to religion, the souls of men, and
human societies, as some of the French Romanists brand it in reference to
the Jesuits, the charge falls upon the common doctrine of the Roman
church ; for there it is generally taught and received, and was so before
Ignatius had founded his order. And this prevents their ordinary excep
tion against our alleging particular authors against them ; they cannot with
reason or modesty make use of this shift longer ; for a single doctor is so
far authorized by the common doctrine of their chief writers (and so of their
church), that any, or all in their church, have warrant to rely on him ; and
so, in producing a particular author, in esteem with them, we do, in effect,
allege their common doctrine. And indeed, by the premises, the opinion of
a grave doctor is the doctrine of their church so far, that any of their church
are allowed to follow it, both as to belief and practice. Their church (if we
know her sense by the declaration of the generality of her approved authors)
does allow all Romanists to follow the opinions I have charged them with,
though they be plainly destructive of worship, faith, and holiness, both of
heart and life. For I have charged them with nothing without a consider
able author ; and what is so grounded is with them probable, and what is
probable is safe, and allowed both as to faith and manners. Or if there be
any particular in the charge in which there is not a common concurrence, or
which is contradicted, though by a multitude of their writers, yet since there
is at least one grave doctor for it, it is in their account safe ; and any
Romanist has liberty, by the doctrine now insisted on, to follow it (if he
please), rather than that which, upon the account of more assertors, may be
thought safer.
But as to the purpose for which I now take notice of it, this principle serves
to rid their church of all sin, that is, of all conscience to avoid any ; for if
that be safe which is probable, and that will be probable, which is counte
nanced by the opinion of particular doctors, then all the sins which they, or
any of them, have already concluded to be no sins (and these are an infinite
1 Dens. nat. gr. probl. xv. p. xcix. supra.
2 Probabilis est quando quis habet fundamentum probabile ; ut dum rusticus credit
aliquid esse licitum, ductus testimonio sui parochi vel parentum : — tune iste (licet contra
veritatem erret) nulla culpa errat : sic doctores communiter, secundum illud : Igno-
rantia justa et probabilis excusare debet. — Ibid. p. 78.
3 Durandus ; cum excuset probabilis ignorantia, puta, si habet aliquem doctorem
authenticum et famosum, cujus opinion! nititur in bylvest. v. confess, n. ii. Vervec.
dubitans et consulens viros doctos falso consulentes, laborat ignorantia invincibili. —
Ibid. v. Ignor. n. v. Justa ignorantia — qualis est, cum quis petit consilium a viris
habitis pro prseditis scientia et conscientia in id sufficienti, qui falso ei consulunt, et
haec omnino excuset. Navar. c. xxiii. n. xlvi. ; Graff. 1. ii. c. cxxxi. n. xxi. et I. iv. c. ix.
n. viii. ; Sancta Clara, ibid. p. 96; Herrera et Faber. ibi ; Bonacina. de peccat. d. ii.
q. viii. p. ii. n. ix. et xvi.
CHAP. IX. J NO SINS IN THEIR ACCOUNT. 247
number) may be safely committed ; and all that any of them hereafter may
determine to be no crimes, may be practised with as little conscience, and
as much security. So that a train is laid hereby to blow up the whole rule
of Christianity, and all innocency and holiness, which consists in conformity
thereto. It has done horrible execution already, and what has hitherto
escaped is at the mercy of it, being wholly under the mine, and may be
despatched whenever the casuists (their engineers), who are daily at work
about it, shall think fit.
Sect. 17. Let me but add some of the rules they lay down for the direction
and relief of scrupulous consciences. They must persuade themselves that
they sin not, though they break the law in a strict sense, if they observe it
according to some complaisant interpretation. A benign sense is rather to
be put upon any precept, than that which is strict ; for the precepts of God
and the church are not against that pleasantness which a scrupulous inter
pretation takes away i1 and that a person may the better be pleased, he may
make the interpretation himself, and so make it as benign as he desires, and as
favourable as his inclination and interest would have it ; for though, in
other courts, the interpretation belongs to him who makes the law, yet, accord
ing to their St Antoninus, in the court of conscience, it belongs to every one
to do it for his own practice.2 Or if he will be so over cautious, as not to rest
in his own sense, but inquire the opinion of others (and he may easily meet
with those amongst them, who will either make that which he has a mind to,
no sin ; or will mince it for him so small, that it may go down without hurt),
yet he may choose that opinion which is most for his purpose (that which is
most complaisant, and so will best serve his turn) ;3 and if he thinks it pro
bable, though he fear the contrary, and it be false indeed, yet he may act
according to it, and sin without fault.4 Nor is he concerned whether the
doctor's opinion be true or no ; for though it be false, he may notwithstand
ing thereupon cast off all scruple, and break the law without sin.6 Thus if
either himself, or any other will give him liberty to sin, when the law gives
it not, yet he may take it, and his sin will be no sin.
Secondly, he must persuade himself he sins not when he breaks the law,
not only if it be impossible, but if it be very difficult to keep it.6 Now it may
be very difficult to avoid sin, when his employment leads, or when his com
plexion inclines him to it, or when he has got a habit of sinning, or other
wise when he is under temptation ; and if it will be no sin to break the law
in these and the like cases, he may make wickedness his daily practice with-
1 Sexta (medicina) usus sequitatis circa leges; de qua S. Thorn, persuadendo sibi non
peccare — qui (legem) in sensu benigniori servet, quamvis in diiriorc violet. — Navar.
c. xxvii. n. cclxxxiii. Cseteris paribus inter sententiam benignam et duram circa prae-
cepta potius benigna iuterpretatio facienda est, secundum. Jo. de Amb. Vervec. et
Archi. et ratio est, qnia prsecepta Dei et ecclesiaa non sunt ad tollendam dulcedinem,
quam aufert interpretatio scrupulosa. — Sylvest. v. Scrupul. n- iv.
2 Interpretando discrete prsecepta non solum humana, sed et divina, maxime affir-
mativa : qus3 interpretato licet in foro contentioso ad eum spectet ad quern est editio
legis : tamen secundum Archi. in foro conscientiae, pertinet ad quemlibet pro facto suo.
— Idem, ibid. n. iii.
3 Septimum est eligere opinionem magis facientem ad propositum proprium. — Ibid.
4 Si credat probabiliter sic esse faciendum, etiamsi sit cum formidine alterius partis,
non peccat illud agendo, etiamsi falsa esset ejus opinio. Sylvest. Antoninus, in Fill,
tr. xi. n. clxxxii. ; Sylv. ibid. n. iii. ad. ob. ii.
5 Excusatur, etiamsi sequatur consilium falsum, quia fecit quod potuit. — Sylv. ibid.
n. v.
6 Non peccare — qui earn non servat, ubi et quando est impossibile aut valde difficile.
Navar. ibid. Nee Deus nee ecclesia intendit obligare ad vix possibile alicni, secun
dum Jo. de Amb. Illud esse impossibile dicitur quod vix est possibile : utputa
nimiam habens difficultatem. Vide supra, v. potent ; Sylv. ibid.
248 WHAT CRIMES AKE [CHAP. IX.
out danger of sinning. But they seem to take difficult or impossible in a
great latitude, as though it might be no more than incommodious; and so
Sylvester explains it in the place to which he here refers us.1 Now it may
be judged incommodious to observe the commands of God, when they suit
not his fancy, or humour, or inclination, or interest, that of his ease or ad
vantage ; and if then, it will be no sin not to obey the divine commands, a
man may go near to be excused from sinning all his life, though he do little
or nothing else but sin. The obligation of the whole law, and gospel too,
will be superseded by our conveniences ; he may omit what is enjoined, or
practise what is forbidden, and it will be no sin, if he judge the observance
of the rule too difficult or incommodious.
^Thirdly, He must make account that he sins not by breaking the law,
when he may be thought a fool for keeping it, or when the observance of it
may be ridiculous.2 Now, when sin is general, and the common usage of the
times and places where he is, it may be as ridiculous to avoid it, as to be
out of the fashion, or to appear in an antique garb. And those who reap
pleasure and advantage by sin, will be ready to account them fools who
abstain from it ; as Nic. de Clemangis says they did in his time. A blessed
time when there could be no sin, because piety and virtue were grown ridi
culous !3 He must not think he sins who observes the law according to the
common usage of good catholics,4 and makes that his example and rule, and
what conscience he is like to make of sin by this rule, we may understand
by the character which the count of Mirandula gave of the good catholics
(the chief of them) to Pope Leo. Amongst the most (says he) of the most
eminent in our religion, to whose example the silly multitude should be con
formed, there is either no worship of Grod, or certainly very little ; no regard
at all of good life, no shame, no modesty. ; righteousness is declined into
hatred or favour, and godliness even sunk into superstition.5
And if there be danger, it will be accounted folly indeed to expose him
self ; and whether it be accounted so or not, the apprehension of danger may
excuse a man from sin in any case, so Sylvester after others.6
There is no need to insist upon their other rules, as that the scrupulous
ought to exercise himself in choosing what is less safe (more dangerous)
amongst probable opinions, and not to regard (though he cannot answer) the
arguments against it ; it is enough that he believe what another says. Or
this, The confessor may tell him that he should count no sin mortal, but
1 A liquid dicitur alicui possibile, quia potest illud commode- eodem modo dicitur
impotentia, sell, quia non esc aliquid possibile de jure, vel commode, vel houeste- —
Idem v. potentia.
2 Neque cum non servat, ut pro stulto non habeatur, — Navar. ibid. Nee Deus nee
ecclesia intendit obligare ad hoc, ut quis appareat faiuus, et ridiculo sit. Sylv- ibid,
secundum ; Jo. de Amb. Gloss. Innocent. Antoninum. v. Scrupul. n. iv.
3 De corrupt stat. eccles. Cap. xxv.
* Navar. ibid. ; Sylvest. ibid.
5 Franciscus Picus Mirandula de reformand. moribus. Apud plerosque religionis
nostrse primores, ad quorum exemplum componi atque formari plebs ignara debuisset,
aut nullus aut certe exiguus Dei cultus, iiulla bene vivendi ratio, atqne institutio,
nullus pudor, nulla modestia : Justitia vel in odium vel in gratiam declmavit : pietas
in superstitionein pene procubuit.
Quamobrem dico et exclamo (neque enim metuo homines, Deo fretus), neminem mea
setate fuisse fidelem dispensatorem, imo papa ipse pacatis populis bella infert, opes
alienas sitit, et suas exsorbet, nulla sanctitas, nulla religio, nullus Dei timor, et quod
horresco ref'erens, omnium scelerum, impii homines a papa sumunt excusationem. —
Valla de donat. Constant.
6 In quolibet casu pretermittens facere quod lex imponit. Excusari potest a peccato,
si hoc facit per virtutem Epikeice, sine conicmptu, ratione alicujus periculi consider a,ti.
— Jo/i. de Amb. Antoninus, in Sylvest. ibid.
CHAP. IX.] NO SINS IN THEIR ACCOUNT. 249
what is manifest to be such, and so manifest sometimes, that he cannot swear
it is not;1 or any else, though they have store of like nature ; the former are
sufficient to leave no conscience of sin amongst them in ordinary practice,
and to encourage sinners commonly to venture upon any violation of the
divine rule, with warrant from their doctrine, that it will be no sin to them.
Thus they take a course to ease men's consciences, by leaving them none.
And what clearer way can there be to remove scruples, than to persuade
them (who would retain some conseience, if they would suffer them) that
there is little or no sin to be scrupled at.
Sect. 18. This is abundantly sufficient to make it apparent that the popish
doctrine is destructive to holiness of life, since they have warranty thereby,
not only to neglect the proper acts and exercises of holiness, but to give up
themselves to practices of all sorts, which are directly opposite thereto. It
is true, they do not acknowledge those practices to be sins or dangerous ; but
they may with as good reason justify such acts, which they cannot but con
demn for crimes, as they go about to excuse these from being criminal. A
son of Belial, that has lived in the neglect of holiness, and in the practice of
ungodliness and unrighteousness all his time, will scarce pass at the day of
judgment for one that is holy or innocent, because he has had the confidence
to think so, or has found out some shift to support his presumption ; or
because others like himself were of the same mind ; nor is he like to escape
because he had wit enough to cozen his conscience, or boldness to stifle it,
or wariness to keep out the light which would have informed it, or self-love
to believe those who flattered him, in what his corrupt inclination led him
to, or facileness to follow those blindfold who had no mind to see. Those
devices which they have found out to justify innumerable transgressions of
the divine law (and may serve as well to justify them all), have no counte
nance from Scripture, nor from antiquity, faithfully following it. This is
not only acknowledged, but charged home by some of the French Romanists,
upon a supposition, that these pernicious artifices are peculiarly the Jesuits' ;
but since it is apparent that the divines and casuists of all orders, and those
of universal repute, are no more excusable, the charge is justly fixed upon
their church and practical doctrine in general. Nor is their acknowledg
ment needful, it is plain in the writings of those who have the conduct of
their consciences, that they consult not with Scripture in these determina
tions, no more than with ancient writers ; you shall find them very rarely
meddle with either. An allegation out of their canon law is an authentic
authority that passes for the text. A schoolman or casuist of note, that went
before them, is a sufficient conduct ; if there be a concurrence of five or six,
it is then the common opinion, and they are as secure in it as if they marched
with a caravan ; but if they have a mind to be singular, and have but some
thing like a reason for it, they supererogate, though the reason be such, that
the next who examines it putfs it away as a trifle. Such are the founda
tions of their practical divinity. The masters of it (the casuists) are followed
by the priests and confessors, and the priests are followed by the people ; and
so the blind follow the blind, and those that see not, those that will not see.
But it may be, there was less need to be so long and particular, in
shewing how unnecessary it is with them to forsake sin. It is manifest
enough by their doctrine of repentance, before insisted on, that there is no
necessity they should break off their sins till they be obliged to be contrite ;
and their doctors cannot agree upon any time for this (though some of them
specify the point of death, though then indeed they do not account it in
dispensably necessary) : the people may think themselves excused if they do
1 Bouaciu de pcccat. disp. ii. q. iv. punct. viii. n. iii. ubi Sayrus. et alii ct n. iv.
250 GOOD WORKS [CHAP. X.
not resolve to leave their sins till their teachers agree that they must do so,
and so live in them, till they can live no longer. If any particular doctor
fix a more early period, and bring some reason for it, though they may if
they please, yet they are not obliged to believe him, for no reason is brought
by any of them for a more timely turning from sin, but is confuted and re
jected by some or other among them as slight and insufficient. And it is no
sin not to believe him who proposes to them upon frivolous reasons ; yea,
it would be an act of imprudence to do it, as Sancta Clara1 assures us, out of
Aquinas and Victoria ; so they may hereupon go on in their sins till the
approach of death ; and he, whom they worship as a saint, and reverence as
the angel of their schools, may encourage them herein, since he declares
that continuance in sin unto death is not a special sin, but only a circum
stance of sin.2 Nor need they be afraid of this circumstance, as though it
would make their case worse ; for by their doctrine, to sin (and so to continue
in sin) upon confidence that they shall have pardon by confession, is so far
from aggravating sin that it extenuates it. So Cajetan and Navarre after him.3
And that nothing may discourage them from continuing in wickedness, the
council of Trent declare (without excepting the sinner's perseverance in sin
unto death) that if he be attrite, the sacrament of confession will secure him,
though attrition is confessed not to import so much as any pious or inge
nuous purpose to forsake sin.
CHAPTER X.
The Roman doctrine makes good works to be unnecessary.
Sect. 1. But their good works possibly may satisfy for their other defects
and extravagancies, and in these they glory above all, and have the confidence
to condemn us, upon a pretence (though utterly false and groundless) that we
deny the necessity of good works. Is it imaginable that alter this they them
selves should hold them to be unnecessary, and so run into the heresy which
they charge upon others ? I will not desire any to believe this unless I let
him see it ; but their writings make it visible to any who have a mind to see.
They reduce all good works to fasting, prayer, and acts of mercy, or alms-
deeds. For their fasting I shall only say this, it is no fast, it is no good
work, nor is it in their account necessary. To the making of a fast there
must (as they tell us) be the concurrence of these severals. First, there
must be no more than once eating. Gregory lies (though both a pope and
a saint with them) if this be not true, says Cajetan.4 Secondly, this eating
must not be a dinner. Bellarmine makes this good by scripture, a troop of
fathers, and the perpetual custom of the faithful ; concluding that it was
never heard in the ancient church, that they did eat either till night, or be-
1 Quando articuli fidei non modo debito proponuntur, ut rationibus frivolis — 'tune
enim credere esset actus imprudentiaa, secundum D. Tho. ii. 2, q. i. art iv. Deus. Nat.
tir. Probl. xv. p. 87.
2 Permanentiam in peccato usque ad mortem, non esse speciale peccatum, sed quan-
dam peccati circumstantiam. — Aquinas, ii. 2, q. xiv. a. ii,
3 Peccans ob fiduciam, quod postea per confessionem veniam obtinebit, non tenetur
de necessitate id confiteri : quia non est circumstantia adeo peccatum aggravans ; imo
potius minnit, ut inquit Cajetanus in ii. 2, q. xxi. art. ii. ; ftav. cap. vi. n. iii. p. 98.
4 Unica demum comestio, nisi ad jejunium necessaria sit, mentitur Gregorius. —
Sum. v. jejunium. p. 344. Unica comestio est de essentia jejunii. — Navar. cap. xxi.
n. xiv. Sane si in jejunio bis cibum capere fas esset, ecquse hie abstinentite forma,
vel species quidem foret ? Parvi enim ref'ert, quo vescaris cibo, si modo te ad sum-
mum satiaveris. — Polyd. Vergil, de invent, rer. lib. vi. cap. xvi. p. ccclxxii.
CHAP. X.] NOT NECESSARY BY THE ROMAN DOCTRINE. 251
fore three at afternoon.1 Thirdly, what they take must be less nourishing
and delicious than their ordinary fare. And so the church forbids that which
in its nature, and for the most part, is more nourishing and more pleasing,
the end of fasting requires it, which is (says he out of St Austin) to tame
and subject the concupiscence of the body.2 All these are necessary to the
being of a fast, as they affirm, and yet not one of these is observed in their
fasting. For first they eat a dinner, a full meal, at noon, or an hour or two
sooner if they please, at the same time, and in as great quantity, as they do
any other day ; yea, if they eat to great excess at a fasting dinner, yet they
keep the fast. As to the quantity (says another of their cardinals, who can
best tell what belongs to fasting) of a dinner at a fast, there is no certain
measure ; but though one be very excessive, and transgress the law of sobriety,
yet he fasts well enough ; and adds, it is lawful to eat more than ordinary
at dinner upon a fast day.3 Others, not of the Society, may hit the sense of
the church herein more unquestionably, when they teach, that one who, ob
serving the quality of the meat, stuffs his belly so full as to be so far from
any sense of the hardship of fasting, or from repressing the sins of the flesh,
that he rather excites and cherishes lust thereby, yet fulfils the precept for
fasting. So Covarruvius, Abulensis, Medina, Cajetan, and others, in Bona-
cina, and he after them,4 where, by the help of a distinction or two, intem
perance both in quality and quantity, is made perfectly consistent with the
fast and temperance of holy church. So that they fast, though they dine,
and that lustily, whatever the Scripture, or the fathers, or all the faithful (in
Bellarmine) say of the inconsistence of a dinner with a fast. But this is too
little for a Koman fast (though many that never dream they fast eat con
stantly less) ; they may eat a breakfast too, and yet keep a fast after they
have broke it. They may drink ale or wine, and eat bread after it, that the
strong drink may not hurt them ; or if bread will not serve them (though
these together may make a breakfast for a festival) they may eat other things
also after their morning's draught, if it be not beyond measure ; and these
both at their first and second breakfast.5 Oh ! but thus they eat twice, that
the cardinal was aware of, where is then their fast, when it is, as they
affirm, essential thereto not to eat twice ? Why, says he, a pious construc
tion must be put upon it, it is that the drink may not hurt them ; and so
taken it seems either they eat not twice, when they eat once and again, or
they fast by a pious interpretation, when in the sense of the universal church,
and the world too, they fast not.6 Thus, that they may be sure to afflict the
1 TJnicam igitur refectionem, eamque casnam esse debere, nee prandium, cum jejunio
datur opera, facile probari potest, extant enim exempla scripturarum, testimonia patrum,
et perpetua consuetude fidelium. — De Jejun. 1. ii. c. ii. p. 1034. A pud veteres inaudi-
tum est prorsus, ut ante horam nonam, qua? est tertia post meridiem, jejunium quod-
eunque solvatur. Quemadmodum etiam nulla est apud veteres mentio binae refectionis,
cum de jejunio agitur. — Ibid. p. 1035, vid. Victorel. ad Tol. 1. vi. c. ii. p. 972.
2 Certum genus cibi probibuit jejunaturis, illud videlicet quod ex genere suo, et ut
plurimum magis nutrit et magis delectat. — Idem. ibid. cap. v. Nam finis jejunii est
corporis concupiscentias edomare, et in servitatem redigere. — Ibid. p. 1043.
3 In continua autem quantitate prandii, non est certa mensura ratione jejunii: sed
quamvis aliquis multum excedat, non ob id sol vit jejunium, peccat tamen contra sobrie-
tatena — licet tamen tempore jejunii, aliquid plus accipere in prandio. — Instruct. . vi.
c. ii. p. 990. Qui intemperanter comedit, dum prandet die jejunii — satisfit prajcepto.
— Bonacin. torn. ii. disp. i. q. i. punct. ix. n. i.
4 De prsecept eccles. ult. disp. q. i. punct. ii. n. vi.
5 Licitus est mane potus etiam vini sine fraude ; etiam licitum aliquid sumere pro
stramento, potus ne obsit, Sylv. v. jejun. n. ix. et hoc expresse tenet. — 8. Thomas.
Nee sumere in serotino jcntaculo parum panis, frangit jejunium : quia ad hoc videtur
serotinum jentacnlum reductum ut non referat quid quisque sumat, si modum non ex
cedat. Cajetan. Sum. jejun. it holds as well of a breakfast early as later.
6 Sumere vero jentaculum serotinum ad sustentationem nattme, est proculdubio
252 GOOD WORKS [CHAP. X.
flesh with a severe abstinence, they may eat a supper too. And no wonder,
for if they can excuse the second eating, it will be, as they conclude, no
fault to eat a third, or a fourth, or a fifth time, or as often as they please ;
but three meals may serve them for a fast, and so one supper may suffice.1
Indeed, they call it by ctenula, and will have it pass under a little name,
though the quantity allowed be great, even full as big as custom will make
it, for that is their rule for fasting suppers, not to eat by any certain mea
sure, but so much as others are wont to do ; if it be excessive great, that
which custom introduces will justify it.2 And those that tell us custom is
their rule acquaint us also, that it is the custom in divers countries to sup
with notorious excess.3 And so they may eat at supper not only for hunger,
but out of sensuality, as Panormitan, and others after him.4 And thus sen
suality and the severity of a popish fast, are perfectly reconciled.
Such a supper these fathers may eat in the morning, if they please. This
will be but a small fault, though they do it when there is no occasion for it ;6
and they may the better fast after, upon a full stomach, till noon at least ;
but they need not stay so long, for they may drink every hour, or oftener if
they will, and whenever they drink they may eat something too, that the
drink may not hurt them ; and thus they may break their fast every hour of
the day, or more, and yet keep it the whole day well enough.
For the quality of their fasting-meat (to say nothing that some flesh is
allowed) they may use the most delicious that they can compass, the most
curious sweetmeats, the choicest wines, the rarest fish, and that dressed after
the most delicate mode, and this at dinner, the meal most repugnant of all
to fasting. Oh, how gladly would thousands of our people be condemned to
such a maceration of the flesh, for more days in a year than the Romanists
are thus pitifully mortified, and never trouble pope or prelate for a dispensa
tion ! Nay, they would purchase a license to fast, if any would accommodate
' them with expedients to do it at such a rate. Besides their meats, they
may drink freely, not only at meals, but before or after, though they need
it not, and be not thirsty ;6 the drinking of wine out of sensuality breaks not
the fast, says Sylvester.7 And thus they may drink before the meat they
fast on be digested, for though that be intemperance in other cases, as Navarre
tells us, it breaks not the fast.8 Sylvester thinks it possible that intemper-
iterum comedere. — Ibid. Pie interpretandum est : ut scilicet fiat ne potus noceat. —
Ibid.
1 Sola autem secunda comestio peccatum est : non autem tertia neque quarta, vel
ulterior: quia ilia sola jejunium frangit, secundum Durandum, quam sequuntur recte
Angelus, et Sylvester. Navar. c. xxi. n. xiv. ; vid. Cajetan. Sum. v. jejunium, p. 392.
2 Quanta tamen debet esse, consideranda est consuetude communis patriae — non
enim est peccatum mortale talem consuetudinem servare, licet quantitas sit aliquan-
tulum grandis. Unde Armilla probat collationes, quse fiunt Romse secundum consuetu
dinem tenelli ob consuetudinem, et quia Pontifex tolerat, cum sciat : nee ego auderem
damnare, quamvis isti sunt abusus hominum parum timeratorum. — Toll. ibid.
3 Navar. c. xxi. n. xiv. Collatio notabiliter immoderata frequenter, praesertim in
Lusitania.
4 Immo etsi ex sensualitate, secundum mentem Panormitani, quia sufficit non exire
terminos consuetudinis — Sylv. ibid. n. x.
5 Bonacin. de prsecept Eccles. q. i. p. 3. n. vi. ibi Angles. Naldus, et alii, vide p. 1.
n. viii.
6 Utrum pluries bibere viiinm vel aquam frangit jejunium Resp. Innocentius et
Eicar. quod non, sive ante pastum sive post. — Angel, sum. v. jejum. n. iv. They may
drink it, and that often, for hunger as well as thirst. — Navar. cap. xxi. n. xiii.
7 Potus etiam vini et electuaria, &c. De quibus intelligitur, quod ex sensualitate
sumpta, non frangunt jejunium. — Ibid. Sylvest.
* Esto, quod venialiter peccaret, qui ccepta et nondum finita digestione biberet, non
quidem quod jejunium frangat, sed quia actum inordinatum agit. — Navar. ibid.
CHAP. X.] NOT NECESSARY BY THE ROMAN DOCTRINE. 253
ance in drinking may be a sin ; however, it is lawful for those that fast to
drink often, on the same day, for drinking breaks not the fast, either before
or after dinner ; so he after others.1 A man may wonder what can break
this fast, since neither drinking nor eating so' often, and so much, even to
excess, and the gratifying of sensuality, in so high a degree can do it. It is
wine that they may drink so often when they fast, and yet they acknowledge
that wine is more contrary to the nature and end of a fast than flesh.
Though wine, says De Graffiis, be more nutritive, and the drinking of wine
do more provoke to concupiscence than the eating of flesh, according to that :
Prov. x. Wine is a luxurious thing, and Eph. v. Be not drunk with wine in
which is luxury ; yet, says he, he that on a fast day often drinks wine or
water, either sooner or later, does not break the fast.2
Thus, as they may eat like gluttons, so (by the doctrine of their chief
authors) they may drink till they be drunk, and yet not break their fast, for
no drinking (how excessive soever) can break it. The church-fast (they tell
us) consists not in abstinence from drink ; consequently, he that drinks
wine, or other liquor, before or after dinner, breaks not the precept for fast
ing, though he sin against temperance, and drink excessively. So Bona-
cina, after Aquinas, Abulensis, Navarre, and others, telling us it is their
common doctrine).3
I suppose this fast can never be broke ; it will be a fast for ever, do what they
can, if all they are allowed to do against it cannot make it to be no fast ; for
so far as I can perceive, they may break their bellies, and yet not break
their fast. If one in the ancient church had spoke of his fasting after three
such meals, and so much drinking, yea, or but eating a dinner, he would
have been thought out of his wits ; yet they must not be accounted ridicu
lous, who tell us gravely that this is fasting, and that they break not a fast
unless they dine twice on a fasting day ;4 and indeed some of their writers
seem ashamed of this good work, as they do it in their church.5 But sup
pose this were a fast (when indeed it is no such thing), and observed by them,
iv £?7»opay/a (as Epiphanius explains it), and so that they tasted nothing till
three o'clock, or till evening as of old, yet by the Roman order it could be
no good work.6 That it may be such, there must be something religious
1 Licittim est jejunantibus pluries intra diem unam potare, licet immoderantia circa
hoc posset esse peccatum. Sylv. ibid. n. ix. secundum S. Thorn.; idem dicit Albertns.
Paludan. Richardus. Quod potus non solvit jejunium sive post, sive ante prandium. —
Ibid.
* Etsi vinum sit nutritivum, et ad concupiscentiam magis provocct potus vini quani
esns carnium illud Prov. xx. Luxuriosa res est vinum ; et ad Eph. v. Nolite inebriari
vino, in quo est luxuria, tamen qui die jejunii saapius biberent vinum, aut aquam, et
mane et vespere, jejunium non frangunt, quamvis hoc facerent ad sustentandum se, et
famem sedandam. ita D. Th. ii. 2, q. cxlvii. art. vi. ad. ii. qui inquit, quod bene
possunt peccare et meritum jejunii perdere sicut si immoderate cibum sumerent ; sed
non ut jejunium frangatur ; et ratio est quia jejunium est abstinentia a cibo tantum. —
Graff. \. ii. c. xxxvi. n. xxi. p. 215.
3 Non violat prseceptum jejunii — quamvis peccet contra temperantiam, bibendo in-
temperanter. — Tom. ii. p. 337, n. vii. et alii communiter.
4 Innocent, et Richard, (dicunt) quod prandere pluries in die jejunii est contra con-
suetudinem probatam ecclesise. — Angel. Sum. ibid. n. iii. Semel esse in die pranden-
dum seu manducandum : qui vero piuries, solvit jejunium.— Tol. 1. vi. c. ii. p. 989.
8 Jejunia nostra, quso in vini copia natant, et piscium varietate carnis delicias supe-
rant — veteribus omnibus non modo fuisse incognita, sed et intolerabilia adeoque abhomi-
nanda, constat. — Lindan. Panopl. 1. iii. c. xi. Inanem tantum veri jejunii retinet
umbram. — Cassand. defens. lib de Offic. viri. p. 119.
0 tv %riOO(f>ay!a S<«T£X«u<n ftivTii 01 XKOI, ^rifti Ss O.OTU KO.I «X/ *«< uSar/ Ton xgupsym traa;
iff<r<oKv.—Compend. Doctrin Cathol.
If" they sleep the whole day, yet they accomplish the precept.— To. Sane. disp. Ii.
254 GOOD WORKS [CHAP. X.
(for mere abstinence has no more goodness in it than eating) ; it cannot be
religious unless it be subservient to some religious design or employment ;
but they disjoin it from all things of that nature ; we hear not a word from
them, of their taking notice of their sins, or confessing them, or afflicting
their souls for them ; they need not so much as pray when they fast, either in
public or private ; yea, they are not obliged to hear mass, though that be the
employment of every day for worship, so that their fasts are no days for
worship, or any religious exercise.1 They are discharged also from religious
ends ; two are commonly assigned, the taming of the flesh, and the elevating
of the mind to God ; but though the flesh be more unruly, and the mind
move not in the least towards God on a fasting-day ; though they never
mind these ends in their abstinence, yet they entirely fulfil the precepts of
their church for fasting, as they commonly conclude, upon this ground,
because the end of the precept is not commanded.2 So that this practice
which they call fasting, is a mere bodily exercise amongst them, and thus it
is represented by Cajetan, applying that of the apostle to it,3 1 Tim. iv. 8,
' Bodily exercise profiteth but little,' &c. Where he denies it the character
of a good work. And since it is neither a true fast nor a good work, if they
made it never so necessary, it would be no proof, that by their doctrine there
is any necessity either of real fasting or any good work. But, indeed, they
declare their pretended fasts needless ; for their best writers conclude it to
be but a venial fault not to observe them ; so that there is no more necessity
with them to fast after their mode, than there is to avoid a venial sin, which is
none at all.4 They have so many ways to excuse men from fasting, as leave
no necessity of it. This one may serve any that have no mind to fast. If
a man have tired himself with any employment (lawful or damnable) not
only with honest labour, but with too much gaming, yea, or with excessive
whoring, he is thereby exempted from the obligation to fast, though he so
wearied himself on purpose that he might be excused. But one thing herein
is more intolerable, that this ridiculous piece of mockery which they call
fasting, has the glory given it which is peculiar to Christ alone, and is
thought sufficient both to satisfy the justice of G-od, and to merit, by way of
condignity, not only grace but eternal glory ; an opinion of such malignancy
as is enough to poison the best work in the world into deadly guilt. To
hold that a person, because he eats not two dinners, or abstains for a day
1 Dixi festo : quia nemo ullo alio die hoc praecepto (de audienda missa) tenetur,
etiam clericus vel monachus, imo neque episcopus — Nullo inquam, alio die etiam
jejunii et quadragesiuiiE, &c. — Navar. cap. xxi. n. ii.; Rosel. v. miss. n. xiii. ; Sylvest.
v. miss. ii. n. i.
2 Lex quae prsecipit aliquid, non obligat ad finem, sed ad media tendentia ad finem.
— D. Tho. i. ii. q. c. art. ix. et x. dude lex non obligat ad carnis petulantiam com-
pescendam, sed ad media quibus comprimi possit, sicuti est jejunium. — Graff. 1. ii. c.
xxxvi. n. xx. Licet ecclesia nos quadrigesimali observatione extenuare in carne in-
tendat, ut liberior mens spiritualibus aceommodetur, tamen finis ille non est in
praecepto, sed tantum ciborum abstinentia. — Soto, de nat. et gr. 1. i. c. xxii. p. 57.
Finis prsecepti jejunii est elevatio mentis : si tamen quis jejunat et non elevatur mente,
non est transgressor prsecepti. — Cajetan. Sum. v. matrim. p. 430. Nee, si lex jubet
quadrigesimae jejunium ut mens elevetur in Deum, astrinjjimur proinde ex hujus
prsecepti vigore mentem in Deum elevare. — Canus. Relect. de prenit. pars. iv. p. 871 ;
vide Tol. instr. 1. iv. c. xii. p. 623.
3 Sum. v. jejunium. p. 348. Opera utriusque misericordiso meliora sunt quam
jejunii : juxta illud apostoli, Corporalis exercitatio ad modicum utilis est : pietas
autem ad omnia valet.
4 Quantum est ex jure scripto nullum cognosco intervenire mortale peccatum in
fractlone jejunii ecclesiae, si contemptus desit. Cajetan. ibid. p. 362; vid. Aquin.
Antoninum. Archidiac. Faludan. Angelum. et alios in Sylvest. v. Jejun. n. xxi. Com-
munis opinio.
CHAP. X.] NOT NECESSARY BY THE ROMAN DOCTRINE. 255
from flesh, though he stuff himself with other delicacies, even to excess,
should be worthy of the glorious prerogative of Christ, is a conceit to bo
entertained with scorn and laughter, if the horror of it did not call for an
other passion. Yet such are points of faith in that church ; and this surely
is enough to cloy any man with their fasting.1
Sect. 2. Come we to the next of their good works, that is, prayer. This
unquestionably is a good work, but then sure it must be good praying ; but
they are so far from judging it necessary to pray well, that they conclude it
sufficient to employ themselves about this work in such a manner as cannot,
upon a just account, be called praying at all. The only public prayers
necessary for the people, by the Roman orders, are those of the mass, but
how they pray therein, I cannot apprehend. They use not the words,
they need not hear them, they cannot understand them. Now, can it be
imagined that he prays, who neither expresses nor conceives any petitions ?
They do it not themselves, they join not with the priest, for no man can
possibly concur with the words or the sense of him whom he neither hears
nor understands. They cannot concur with the priest as men, with rational
acts, much less as Christians. The church of Rome has made it not only
needless, but impossible, for the people to pray in their public service ; they
must think something sufficient for them, which is not praying. Let us see
what account their authors give of this. Sylvester, proving that it is not
needful to pray on the Lord's day, or any of their days for public worship,
tells us what will serve the people instead thereof. It suffices that they
stand by the priest praying in the mass, and that is all that is requisite, by
virtue of this precept.2. So that the church requires no more than the pre
sence and posture of the body. And they that can make a prayer of this,
may make an image in the church to pray ; and if this would be a miracle,
it would be as wonderful that the other should be praying ; but thus it
becomes those who will worship images, as if they were God, to worship
God, as if themselves were images. Oh, but they must concur with the
priest so far, as either actually or virtually to wish that his prayers may be
heard.3 And if this be praying, a man may pray in the church while he is
in his bed at home, for actually he may do this if he be awake, and vir
tually, though he be asleep. There is no prayer, but what is either vocal or
mental ; what the people do in the mass, is neither ; -they say nothing, nor do
they understand anything, nor need they mind anything, of what is said ;
and it is much, if a man's mind can be employed about that which he not only
understands not, but minds not at all. The mind must necessarily attend
actually in mental prayer,4 but actual attention is not necessary to what thiey
call praying. So it is neither vocal nor mental, not any at all, unless they
can devise a mode of prayer without either voice or mind. They know not
what to mind, nor whom, person or thing; they understand not whether the
1 So Jo. Sancius after others; Liberos a jcjunio existimo, qui culpa sua ita defati-
gati redduntur — quod jejunaie non valeant; ut qui defatigatus esset ludo pihu, aur,
nimis esset deditus faeminarum commistioni — docent Medina. Diana. Ledesma, Monte-
sin, &c. disp. liv. n. xx. Nonnulli doctores extendunt ad eos qui defatigantur in ludi.-,
nut in quajrenda meretrice, &c. — Bonacin. torn. ii. disp. ii. q. viii. punct. i. n. xvi.
2 Unde sufficit astare oranti sacerdoti in missa, quantum est ex vi hujus prsecepti, —
Sum. v. Dominic, n. viii.
3 Cum nemo teneatur ex prsecepto audire, et minus intellisrere verba sacerdoti?, quia
satis est, vel ex longinquo missanti adesse, et surgendo, genua flectendo, vel alias
actualiter vel virtualiter exoptare, ut sacerdos, qui pro omnibus oral et sacrificat, a Deo
exaudiatur. — Navar. cap. xxi. n. viii.
4 Cum ipsa eadem attentio sit ipsissima oratio. — Soto dc Just, ct Jin: 1. x. q. v. art.
v. p. 340.
VOL. III. G g
256 GOOD WORKS [CHAP. X.
priest be in confession, or at prayer, or in his lauds ; no, nor whether he
be praying or reading, unless the dumb signification of a posture tell them ;
nor that way neither, for they need not see, no more than hear, the priest.
They know not whether he be addressing himself to God, or to a creature,
whether to another divine person than the Father (for they have prayers in
the mass to Christ and the Holy Ghost, though an ancient council forbids
it) ; they know not whether he be praying to an angel or to a saint, to a man
or to a woman, to an image or to a crucifix, for they have addresses to all.
They can in no wise be thought to pray, who do not, who cannot so much as
say Amen to a prayer ; and this they cannot say, who understand not what
is prayed for, as Aquinas himself assures us from the words of the apostle.1
But the priest who celebrates seems to pray, though the people at mass
do not. He seems so, but the church of Rome obliges not him to pray,
unless he can be said to pray who only reads the words of a form, without
minding anything else which they must necessarily be concerned in who
pray indeed. Of the several sorts of attention requisite in prayer, none,
with them, is necessary but that which respects the pronouncing of the
words right. If the priest mind but this only, so as to read the words
right, it is sufficient, he does all the church requires, and fully satisfies the
precept of saying mass ; this is their common doctrine. So that unless he
can be said to pray who neither minds the God he should pray to, nor the
things to be prayed for, no, nor the sense of the words he uses, their church
requires not the priests to pray, even when they are saying their mass-prayers.
Nor is it more needful, on the same account, in the canonical hours, as we
have seen before. So that praying indeed is not necessary for priest or
people in all the public service of the Romish church ; much less is it need
ful in their private devotions, which are not enjoined ;2 for there they declare
it lawful to be more neglectful of all the necessary concerns of prayer than
in public. Now that they who mind nothing but the bare saying the words
of a prayer do not pray indeed, they themselves will acknowledge in their
lucid intervals. Cajetan tells us that if one be corporally present at mass,
but lets his mind considerately wander after other things, he satisfies not
the precept, because he is but so there as if he voluntarily slept at it ; for
to be far from the mass by voluntary sleeping and by voluntary wandering
are both alike.3 Hence it is clear that priest or people whose minds volun
tarily wander at mass, do no more pray there than if they were voluntarily
asleep; and consequently, if they wander carelessly, without observing it,
they pray no more than if they were carelessly asleep. Yet many of them
think the church forbids not voluntary wanderings. He himself thinks she
forbids not careless wanderings ; therefore all of them must believe that she
thinks it sufficient to pray as they may do who are fast asleep, one way or
other. And yet none that are awake can well count sleeping to be praying.
Bellarmine reckoning the several sorts of prayer, one (says he) is mental,
1 Quomodo enim dicet Amen cum quid orat nescit ? Quia non potest intelligere quid
boni dicas. — Comment, in I Cor. xiv. Manifesta sunt verba apostoli, cum qui ob itnperi-
tiam quod dicitur non intelligit, fieri non posse, at ad alterius gratiarum actionem Amen
respondeat. — Cassand. Defens. lib. offic. pii viri.
8 Ubi autem libere et citra obligationem oratur ; sola est culpa venialis indecenter
orare : quare distractio, etiam meditata, nisi contemptio adsit, nunquam erit mortalis.
Soto de Just, et Jur. 1. x. q. v. art. v. p. 341 ; fine. vid. Angel. Sum. v. horse, n. xxvii. ;
Gabriel de Can. Miss. Lect. xxii. ; Graff. ). ii. cap. li. n. xi.
3 Si quis corporaliter prtosens sit missse, sed mentem advertenter a missa divertat ad
alia, non satisfacit pra3cepto missse : quoniam ita ibi est, ac si voluntarie ibi dormiret;
paria namque sunt, longe a missa fieri per voluntarium somnuvn, et per voluntariam di-
veraionem therms ad alia. — Sum. v. fest. p. 305.
CHAP. X.] NOT NECESSARY BY THE ROMAN DOCTRINE. 257
another is both mental and vocal.1 But when he would add that which is
vocal only, he will not have that accounted prayer. A third member of the
division ought not to be added, to wit, that which is vocal only ; and gives
good reason, for that, says he, is of no use to please God, but rather to
provoke him to anger, according to that Isa. xxix., ' This people honour me
with their lips,' &c. Yet such is the praying in the Roman church, and no
other needful in their divine service, as the cardinal himself declares suffi
ciently in the same book. And if no other praying be needful, no prayer
that is a good work is necessary by their doctrine.
Sect. 3. Proceed we to the last sort of their good works, to wit, acts of
mercy or charity, comprised in alms-deeds for the relief of the indigent ; and
we can scarce discover that these will ever be necessary by their doctrine.
Cardinal Cajetan (one represented as more favourable to these acts of charity
than divers others) tells us that to omit them is no mortal sin (and therefore
to do them will not be necessary by any command), but only in two cases ;
first, when one hath superfluities, both of nature and state, that is, more
than either nature or the quality of the person requires ; secondly, when
the poor are in extreme necessity (not in common want only, but such as is
extraordinary).2 And these two are so described to us that themselves
confess they very seldom fall out, and we may think hardly ever, so that
rarely or never will this good work be necessary. For the former, that a
person may be judged to have anything superfluous (without which he is not
bound to relieve others), it must be considered what is requisite for the
honourable expenses of himself, his children and family, and what for
the munificence of his state and magnificence too, what for common
events and casualties, to provide against them, and other things of this
nature.3 Upon which he concludes, it will rarely fall out that a man
living splendidly, according to his quality, will have anything super
fluous. And so very rarely (if he had said never the premises would have
borne it) will it be the duty of such as have enough to live gloriously to
spare anything for the poor. Less pride and vain-glory, or prodigality, than
they allow them to have without any mortal guilt, will leave nothing
superfluous, and so quite excuse them from these good works. Navarre is
of the same mind, and tells us there are few rich men who have any
thing superfluous, since neither kings nor great princes can be thought
to have superfluities ;4 having said a little before, that it cannot easily
be judged that any secular person hath more than is needful for his
1 Alia est oratio tantum mentalis, alia mentalis simul et vocalis ; neque debet addi
tertium membrum (id est) vocalis tantum. Ea siquidem non est utilis ad placandum
Deuin, sed magis ad provocandum ad ira'm, juxta illud, Populus hie labiis me honorat,
cor autem eorum longe est a me, Isai. xxix. — De bonis oper. 1. i. cap. ii. p. 974.
2 Eleemosynam non facere est peccatum mortale in duobus solummodo casibus ; primus
est, si quis habet de superfluo naturae et personse — secundus est quum apparet pauper in
extrema necessitate constitutus ; juxta illud, pasce fame morientem. — Hum. v. Elemos.
j). 134.
3 Superfluum in tali latitudine consistens, judicandum est consideratis sumptibns ho-
naribilibus etiam filiorum, familise, status munificentia, magnificentia, conimunibus
eventibus, hseredibus, et aliis ejusmodi : ita ne raro videatur contingere, ut homo secun-
dum statum gloriose vivens, superfluum habeat. — Idem, ibid.
4 Sequitur item Rosellam sine justa ratione dixisse, paucos divitum confessarios sal-
vatum iri, si eleemosyna in pracdictis duobus casibus de praecepto foret; non enim tot
sunt, quot putat, hujusmodi divites, quibussit superfluum status, cum nee reges etmagni
principes superflua habere censeantur. — Cap. xxiy. n. vi. Facile judicandum non esse,
aliquem ssocularem plura, quam quae suo statui necessaria sunt, habere. Cum etiam
ille qui ad aliquod dominium emendum, et mutandum suum statum in aliutn ma-
jorem, ad quern idoneus est, pecunias congerit, non habet plus quam suum statum de-
ceat. — Ibid.
258 GOOD WORKS [CHAP. X.
condition, for he may heap up moneys to purchase more, or to advance
his condition higher, and so still have no more than is requisite for his
state, and nothing at all will be due for charitable acts. He expresses
it more fully elsewhere, and concludes, For all this he cannot be said to
have any such superfluities that he should be obliged by any command
to give to the poor.1 So that unless a man have so much as he neither
has at present, nor may have for the future, occasion to use — that is, unless
he has so much as no man will or can believe he hath, — an act of charity will
not be his duty. If he do but desire to have more than he now has, or do
but design to rise any higher than he now is, though but in such a degree
as is found in alL, and may innocently be in any ; at least, if he have but
anything of covetousness or ambition, though far less than they determine
he may have without any deadly guilt (and so without any considerable
danger), he is discharged from all obligation to this good work.
The other case will make charity no more necessary ; it is when the
poor are in extreme necessity, and this is only when it is apparent they
will die for want of necessaries if we relieve them not.2 Now such a case
rarely happens, and a man may never meet with one in such extremity all
his life ; but if he do, yet he may be excused for want of evidence that his
necesssity is so great ; he need not take the party's word for it, no, not
though in public places there seem to be also clear signs of it ; he need
not take the word -of any other, no, not the judgment of his parish priest
or confessor (though upon their opinion he may safely venture upon acts
of wickedness), unless they can assure him thereof as eye-witnesses, or
if he be morally certain of the extremity ;3 yet if there be a probability
that any other will relieve the person ready to starve, he may leave him
to the mercy of others, without doing anything himself towards his relief
(for that is another limitation which they add in the case).4 For example,
if he thought it likely that a protestant would relieve the perishing party,
a papist (by their doctrine of good works) might reserve his money and
charity for another world, nor would it be necessary to exercise one act
thereof while he lives. Or amongst themselves, while each one expects that
another may do it, the poor may perish, and all that might relieve them are
excused. Besides, in this case, they conclude it lawful for the person in
extremity to steal, either secretly or openly, from those that have enough ;5
so that acts of charity will not be necessary among them but when theft is
lawful, and no man need relieve the indigent with anything he hath, till they
1 Cap. xxiii, n. Ixxiv. Nee ob id dicitur habere tale superfluum, quod de pnecepto
pauperibus teneatur erogare.
2 In sententiam Cajetan. et Navar. inclinant Sotus et Sarmientus. Vasques. Opusc.
Moral, de Eleemosyn. dub, iii. n. xx. Asserunt non esse prascepti obligationem ullani,
extra tempus extremso necessitatis proximi, quantumvis divitise superfluant non tantuin
naturaa, sed statui, etiam congruaj sustentationi, Gabriel, Alexander, Major, Gerson —
reputant probabileni Antoninus, Contadus, Durandus,
Durandus asserit se non audere dicere esse aliquid tempus prsecepti extra extremam
necessitatem, ne tot divites condemnet. — Idtm^ ibid. n. xi. et Jo, Medina, in Sa. v. Elee
mosyn.
8 Bonacin. i. przecept d. iii, q. iv, p. C, n. iii.
4 Extreme egere dicitur, non solum qui jam animam agit vel spirat : sed etiam cum
indicia probabilia apparent eo deventurum, nisi ei subveniatur, et non se offert nee ex-
pectatur probabiliter alius, qui ei subveniat, juxta S. Thorn, et declarat Cajetan. — Idem,
cap. xxiv. n. v.
5 Soto de Just, et Jur. 1. iv. q. vii. art. i. Licet alienum arripere sine peccato in ex-
trema necessitate. — Sotus, Cajetan. Navar. Adrian. Armilla. Covarruvius. Et in ur-
genti. — Sylvest. Angelus. in Vasq. ibid. dub. vii. n. xxviii. in gravi licitum esse. Sylvest.
Medina. Angel. Navar. Pet. Navarra, Malderus et plures alii apud Dian. p. 2, tr. iii.
Res. xxix.; Bannea in 2, ii. q. Ixvi. art. vii.
CHAP. X.] NOT NECESSARY BY THE ROMAN DOCTRINE. 259
may justly take it from him. But if it were possible in these cases whereto
they confine it, to find any place for the necessity of this duty, yet one thing
more, added by their prime doctors, dashes all, for they teach that it is not
required to relieve the necessitous by giving them anything, but it is suf
ficient to let, or sell, or lend to them.1 Navarre concludes it lawful to buy
persons in extreme necessity, and lawful for them to consent to it.2 His
reasons, among others, are because a father in time of extreme hunger may
sell his son ; also, because no man is bound to relieve one, though in
extreme necessity, gratis, if he can do it sufficiently by loan, exchange, &c.
So that if a man were in such extremity for want of food, that he might sell
his son to get it for the saving of his life, yet no Christian, in that case,
were bound to give him relief freely ; by their doctrine it would suffice to let
him have money or meat by the sale of his child. We cannot expect they
will ever find it a duty to give to the indigent if not in such circumstances ;
and it is a plain case, where there is no obligation to give, there is no
necessity to give alms.
But if they did make it necessary to give alms, yet it is not needful by
their doctrine to do it so as it will be a good work (or so to fast, or pray, or
do any other act which have any goodness in them, or pretend to it ; so good
works will, by their principles, be still unnecessary. For that any work may
be good, it must be from a right principle and for a good end; but both these
they make needless. As to the former, there is no necessity, as they teach,
to act out of love to God ;3 for though this be the intention of God, and the
design of the law in all good acts, as they acknowledge from that 1 Tim. v.,
Rom. xiii., yet they have a maxim generally received, The intention of the
command is not commanded.4 Herein they follow Aquinas, and hence they
conclude that such a mode of acting out of love to God is not required in
any command of the divine law ;5 but the whole, and every part of it, may
be fulfilled, and sin avoided, if that which is required be done, though not
out of love to God at all.6 And particularly Soto takes much pains to argue
us out of the love of God in all our actings, and to prove that it is not neces
sary. And all generally conclude that it is not needful in any acts of piety,
mercy, or charity required on their days of worship ; since there they deter
mine that there is no need of any act of love, as was shewed before.
It is no wonder therefore (as to the second) if they conclude it needless
to act for God in what we do, and make him alone our chief end. In the
theory indeed they determine that an act is not good unless there be a con
currence of all conditions requisite thereto, and that the end is the principal
1 Adrian, iv. de restit. ; Navar. cap. xvii. n. 1x5. et cap. xxiv. n. vi. In quibus ta-
men duobus non est de prsecepto subvenire donando, sed satis est subvenire commodando
vel rautuando. — Vid. Bellarm. de bon. operibus, 1. iii. c. viii. Hffic doctrina vera et non
solum a S. Thorn., sed etiam ab aliis Theologis communiter tradi solet. — Vid. plures
in Vasq. ibid. dub. vi. D. 1.
2 Licet eos emere et illis emptioni SUSB consentire, c. xxii. n. Ixxv. Quia pater tem-
]iore famis extreme filium vendere potest — turn quia nemo tenetur ad gratis subveni-
i-ndum, egenti etiam extreme, modo commodando, vel mutuando satis ei succurrat. —
Ibid.
3 Alexander Alensis, Petr. Lombard, Aquinas, Angelus, Sylvester, Canus, Soto, Jac.
deGraffiis, &c. supra.
4 Ex D. Thorn, et graviorum autorum sententia, ad finem legislatoris minime tenea-
mur, sed ad media, &c. — Canus, Relect. de pee nit, part. iv. ; Soto de Nat. et Gr. supra.
8 Modus talis charitatis non cadit sub prsecepto, &c. — Soto de Just, et Jur. lib. ii. q.
iii. art. x.
6 Hinc ergo patet adimplentem prseceptum per actum exaliqua circumstantia malum
sutisfacere prajcepto, etiamsi non adimpleat modum, aut etiam finem a legislatore in-
teiitum. — Bonacin. torn. ii. disp. i. q. i. punct. ix.
260 GOOD WOKKS [CHAP. X.
(as much in morals as the form is in naturals). So that without a good end
that act must be naught, and no good end where God is not chief ;l yet for
practice they discharge them from any necessity to make God their principal
end. They conclude it lawful for a man to act principally for his own ad
vantage ;2 yea, they count it but a venial fault to do the best act principally
for a sinful end.3 Now, to avoid a venial sin, they hold it not necessary by
any command of God, and therefore it will not be needful to do anything
but principally for an end so far sinful ; and, consequently, unless the work
can be good, whose principal end is sin, no good work at all will be neces
sary. But it is a more wicked end, which they openly avow, when they
design by what they do to merit grace and glory, and make satisfaction to
divine justice. This is to make Christ a leg, while they attempt his crown ;
to offer him a rush, with an intent thereby to invest themselves in his pre
rogative. They should shew us how it is possible such acts can be good,
before they pretend to account good works necessary.
Sect. 4. But though they find no necessity of good works by virtue of any
divine precept ordinarily, yet they seem to make some when they will have
the priest to enjoin them for penance (and it is like in this as in other cases,
they leave so little or nothing needful that God has commanded, to render
their own devices more necessary). But good works, being enjoined as
penance, become punishments, and it signifies the church of Rome is no good
friend to good works when she counts or makes them punishments ; for punish
ment is properly evil to us, and not to be done, but suffered, and thus she
will have good works neither to be good nor to be done. To be sure thus
they cannot be done so as to be good, or as becomes Christians to do them ;
for he that must think it a suffering to do them, does them .with the spirit
of a slave, not of a Christian. But let us suppose they may be good works,
and well done too by way of penance, yet they are not necessary at all in
their church upon this account, and so no way. For, first, the priest needs
not enjoin good works as penance ;4 he may enjoin nothing at all if he
pleases ;5 or some slight thing, that which is good for nothing, or that
which is worse ;6 or what the confitent must have done if he had not
sinned ;7 or he may dismiss him with this general, All the good thou doest,
or evil thou sufferest, let it serve for satisfaction ;8 or he may commend
something by way of counsel, without obliging him by any injunction ;9 or
he may require him only to avoid the sin he confesses for a while 10 (and when
he shrives the woman that he has sinned with, it is like he may not prove
very rigorous this way11). Or, secondly, if he should enjoin this, or any
good work, the confitent need not accept of, or submit to it, as many of
their chief doctors determine.12 Or, thirdly, if he do accept it, yet he needs
not perform it for all that ; he may be released by himself; to omit it will
be but a small fault (such as he needs not regard, be the good work little or
1 Omne opus cujus finis est malus, ipsum quoque malum est. — Navar. cap. xii. n. xxx
a Sylvest. Sum. v. Charitas. n. v. ; Navar. supra.
3 Cajetan. Sylvest. Navar. supra. The precept may be fully accomplished where
the manner and end is naught. — Bonacin. ibid, et apud eum, Aquinas, Sotus, Navar,
Medina, et alii.
4 Vid. Sylv. v. Confess, iv. n. ii. ; Suarez, iii. torn. iv. disp. xxxviii. sect. vi. n. iv.
6 Cajetan. Navar. ibid. sect. iii. n. iv.
6 D. Thomas, Soto, et alii communiter ; ibid. sect. iv. n. iv.
7 Ibid. sect. vi. n. v.
8 S. Thorn. Paludanus, Petr. Soto, Navar. ibid. sect. vi. n. vi.
9 D. Thorn. Paludanus, Petr. Soto, Victoria, Ledesma, ibid. sect. iii. n. ii.
10 Ibid. sect. vi. n. ii. u Vid. Angel, sum. v. confess, v. n. viii.
12 Scotus, Gabriel, Hostiensis, Panormitan, Medina, Sylvester, Armilla, Navar, iu
Suar. ibid. sect. vii. n. i.
CHAP. X.] NOT NECESSARY BY THE ROMAN DOCTRINE. 261
great), if be not out of contempt.1 Or another may undertake it, and satisfy
by suffering it for him;2 or a priest may release him, either he that enjoined
it or another.3 However, indulgences will do it effectually, these serve to
sweep away all good works (all necessity of them) on this account for ever.
This is their special use, to relieve the pope's subjects from the sad penalty
of good works ; for though they have dealt hardly with good works, to make
them a punishment, yet they will not deal so hardly with catholics as to have
it necessary that they should be thus punished. And therefore to ease them
of this grievous suffering of doing good, the church in great tenderness has
provided indulgences, which they may have at easy rates ; and thereby an
acquittance, discharging them from the good works they were to suffer!
And if the priest should be so rigorous as to enjoin a sinner to be doing
good all his life, or so impertinent as to require it for an hundred years, he
may meet with indulgences will quit him of it, every moment of his life ;
and if he will, many thousand years over and above. And if this cannot be
had unless he pay for it, yet for his encouragement they teach that it is
better to lay out his money for an indulgence that in deeds of charity.* So
that there is no such goodness or necessity in the best work a priest can en
join, but it may be better, and more necessary, to give the pope money ; and
this done, through his indulgence, there may be no need to do any more.
THE CONCLUSION.
By the premises, it is manifest that popery, by its practical principles, is
destructive to Christianity and the souls of men. As to Christianity, whether
we consider it in general as religion, or in its specialties as the best religion,
it is both ways by the popish doctrine ruined. This plucks up the funda
mentals of it, and dissolves the whole structure, and buries and confounds
both the necessary materials, and the peculiar excellences thereof, in its rub
bish. There can be no religion in reality without real worship, this being
essential to it ; yet their doctrine declares it needless, either for clergy or
people to be real worshippers of God, being so far from engaging them to be
reverent or devout, or sincere, or affectionate towards God in religious
addresses, that it will not have them obliged so much as actually to mind
God when they pretend to worship him. There needs not so much as one
act of true and real worship, to make them as religious, and as much Chris
tians, as is necessary by their divinity ; so that Christianity, as they form
it, is a religion regardless of God, even when, if ever, he should be most
observed and honoured, and thereby sunk lower than heathenism, and the
notions of natural religion retained by infidels. Further, it discharges those
acts and duties of Christianity w'hich are necessary and essential to it ; and
allows and encourages all that it forbids, and condemns even what is most
repugnant to, and inconsistent with it. It makes all Christian acts and duties
needless, and all wickedness opposite thereto, safe and practicable, without
1 Omittere satisfactionem est peccatum ; sed non mortale, si desit contemptus : quia
non omittitur aliquid necessarium ad salutem. — Cajetan, Sum. v. satisfact. p. 520.
2 Communis sententia theologorum est, posse psenitentem implere per .-ilium satisfac
tionem sibi impositam. Ita D. Thorn. Paludanus, Sylvester, Alensis in Suar. ibid. sect.
ix. n. i.
* Opinio communis est quam tenet Sylvest. Angelas, Navar, Rosella, Victoria, Ledes-
ma, Medina, ibid. sect. x. n. iv.
* An sit melius dare argentum in Eleemosynam, quam d'ire in subsidium ad conse-
quendam indulgentiam ? — loquendo ex genere censeo e?se melius, subsidium facere ad
consequcudam indulgentiam.— Idem, ibid. disp. ilix.. sect. v. n. vii. p. U33.
262 THE CONCLUSION.
fear of condemnation ; and there needs no more to ruin the religion of Christ.
A great part of those duties are by this doctrine mere matter of counsel, and
thereby they are made no duties, all obligation to perform them being, in
that notion, quite dissolved. The remnant (all conscience of which is not
swallowed up in counsels) which they cannot but acknowledge to be duties,
yet they will have them to be so but sometimes, and that very rarely, and
when that is they cannot tell ; it is not certainly known when, and the observ
ance thereof must be correspondent : nobody knows certainly when. Or if
they guess at the time, and point some out as probable, yet when the time
comes, the acts (though the life of Christianity consists therein, and the sal
vation of the persons depends thereon) need not to be done, something else
will serve instead thereof, some natural act, or faint wish, or false conceit,
something or other, though neither truly Christian nor virtuous (with the
sacrament at least), will excuse them from all other Christian acts. It is not
the accessories of religion only that they make thus bold with ; but thus they
handle the very vitals of Christianity, and make them unnecessary for Chris
tians. The very acts of faith, and hope, and love, yea, repentance itself, and
all the rest with these, are thus made needless, and they may be true Chris
tians (at their rate), and saved (in their conceit) without ever exerting, in a
whole life, so little as one act of grace or Christian virtue. The world never
saw Christianity, into what hands soever it fell, more clearly stripped, not
only of its lustre and ornament, but of its life and being. If this suffice not
to make an end of all religion truly Christian, they not only dismiss, as more
than needs, what the doctrine of the gospel makes most necessary, but
advance and encourage what is most opposite to it, not only ignorance, unbe
lief, disaffection to Christ, impenitency, but therewith all disobedience unto
the gospel. Instead of the holy rules thereof, they have formed a doctrine
of licentious maxims, which give security to the practice of any wickedness,
and take away (when they had left no other restraint) the fears of hell from
those who live and die in damning sins. Whatever it is that Christ forbids,
it is with them either no sin, or not dangerous, or the worst of all, by virtue
of some devices of their own, not damning ; so that they may venture upon
any wickedness freely, and persist therein securely till death ; and yet, by
some evasions which they tell them of, escape the wrath to come (whatever
Christ say to the contrary) without either the fruits or acts of repentance.
There are many sins, and amongst them horrid and enormous crimes, con
demned by the law of God and natural light, and such as the practice of
them is reproachful to the Christian name, which yet, with them, pass for no
sins ; and they are furnished with expedients to make any other so too, when
they see occasion, and in these they will discern no shadow of danger. There
is a world of wickedness, which by their doctrine is venial, abundance more
than enough, utterly to deface Christianity, and to make any who takes but
part of the liberty given by their divines, to look more like an atheist, or a
brute, a person of no religion, conscience or honesty, than a true Christian.
They can gratify any vicious disposition, which way soever it leads, with
impiety and debauches enough to fill up a whole life ; and yet, if he will be
satisfied with anything but the highest degree of wickedness, promise him
security.
If he could swallow ten millions of their venials every minute at a gulp,
they would not (by their divinity) endanger him, though one that will follow
the rules of Christ must choose death rather than venture upon some one of
them. There is with them no danger in thus sinning, though the Christian
doctrine never discovered anything else in sin ; or, if their catholics will be
outrageously wicked, and cannot be satisfied with less than the practice of
THE CONCLUSION. 2G3
the most mortal crimes, they will not disoblige them (the party must be kept
up though their souls sink), they shall have their liberty upon easy terms ;
deadly sins shall be as free for them, and in a manner as safe as their harm
less venials. That which makes venial faults seem less dangerous than mortal,
is because they will not damn a man, though he never repent of them ; but
even herein they have made venial and mortal alike safe ; for, by their doctrine
he mayjlive in all sorts of deadly wickedness, and die therein without any
act of true repentance, and yet escape damnation. They commend to them
several evasions to secure impenitent sinners, how damnable soever their
neglects or practices have been to the last. But that of the Trent Council
must not be doubted of; attrition (which they confess alone to be no suffi
cient, no saving repentance), with the sacrament of confession, will pass any
sinner into a saving state. This one device of their own will serve instead
of all that Christ hath prescribed ; if this be observed, though they live and
die in the neglect of all Christian virtues, and in the practice of all wicked
ness which Christ condemns, they need not fear ; this alone will secure them.
The least natural or slavish remorse, and a priest, is all the Christianity that
a papist need trouble himself for : if he can but make sure of these at last
gasp, he is safe, though ah1 his life he be more like a devil incarnate than a
Christian. By this alone Christianity is utterly subverted, all the laws of
Christ in effect repealed, and their observance rendered needless, the whole
gospel made a cipher, and a way to salvation opened by bold impostors, not
only without, but against the gospel, and quite cross to the way, the truth,
and the life.
Sect. 2. No more is needful to manifest that the practical part of popery
(however it hath passed for more harmless than the other more insisted on)
is destructive to the souls of men. It leads them out of the way of salvation,
if real Christianity be the way. It obliges them to neglect as needless not
only the lesser, but the principal, parts of that way, without which heaven is
altogether inaccessible. They that have discovered another hell, may as well
fancy another heaven ; but the way to that heaven which Christ hath pre
pared for his people, lies through the knowledge of Christ, love to him, faith
in him, that repentance from dead works, and exercise of Christian virtues,
that mortification of sin, holiness of life, and real worshipping of God, which,
by this doctrine, is abandoned as unnecessary. It tempts them into the way
of destruction, encourages them in such practice of wickedness as Christ hath
declared to be the broad way. It;, promises safety therein, and hides the
danger from their eyes, it covers the pits (whose descent is into that which
is bottomless) with spiders' webs, and persuades them it is firm ground. It
leaves them no sense, nor notice of many sins ; no conscience of far the most ;
no fear of any, no not of the worst, such as themselves call deadly crimes.
It gives as much security to such wickedness as a heart that has sold itself
to it need wish. For what need he desire more than assurance, that after a
whole life spent therein, there is a very easy way for him to be saved, so
easy that he need not trouble himself so much as truly to repent ? Such
grace as any priest can help a sinner to (an impenitent sinner) at last gasp,
will bring him to heaven, though he never once thought of the way to it all
his life.
Such being the rules which Roman Catholics have for the conduct of their
hearts and lives, and the worst sort of them being as much approved by their
church, as any practical doctrine current amongst them, let it be considered
what regard that church hath of religion or salvation, which leaves them to
such doctrine as is so inconsistent with both, and what regard they have of
their souls, who, after notice hereof, will trust them to such a conduct. It
264 CONTENTS OF
gratifies the lusts and corrupt inclinations of the seduced, and serves the
interest of the contrivers, drawing the world into the bosom of the pope's
church, and entangling it there by all the charms of such a religion as disso
lute persons would make for themselves ; but if the God of infinite goodness
and truth have given us any certain notice of the ways of eternal life arid
death, those that believe and practise it will certainly destroy their own
souls.
CONTENTS
OF THE PRECEDING TREATISE.
CHAPTEK I.
By the doctrine of the Romanists it is not needful to worship God really in
public or private. True religion will have God to be worshipped really.
Real worship requires the concurrence of mind and heart. In their
divine service they require no act of the will, but an intention before
hand to attend their service is enough, though they be not attentive
when they are at it. An intention to worship God there is scarce
needful. Their intention may be effectual, though they act contrary to
it. They may employ both soul and body about other things when
they are at their prayers. The act of the mind which they seem to
require is attention, but this need not be either spiritual or rational ;
so that they need not mind God in their prayers, nor the things to be
prayed for, nor the sense of the words they use, but only the pro
nouncing of them, nor need they actually mind that. The church's
holiness supplies their defects, and makes those pass as such that pray
devoutly who pray not at all. All due attention in worship is not only
unnecessary, but impossible in their way. As attention, so inward
reverence and devotion likewise, is not necessary in their service.
Hereby their worship is no better than a profane irreligious exercise.
They seem satisfied with less worship for God than for their images.
Sect. 1, to p. 24.
In the mass, by their doctrine, God may be less minded than in their canoni
cal hours, where they tell us he need not be minded at all. No inward
worship requisite in the mass. It is enough if their attendance there
be but an human act ; nay, the use either of sense or reason is not
there required. They may busy themselves in other employments
while they are at mass. They may sleep a while, or laugh, if they be
not too loud. Or talk of their worldly affairs all the while, say some ;
others would not have their discourse so serious ; yea, it may be im
modest, without transgressing the precept. And lascivious or very
profane tunes to the organ at mass may be a small fault. The precept
for mass (the chief part of their religion) may be fulfilled by mortal
wickedness. .... Sect. 2, to p. 31.
Of their ends in worship. They may lawfully worship God for their own ends.
Sin may be their end in worshipping, and that without sin, if not prin
cipally intended. It is but a small fault to worship God principally
THE PRECEDING TBEATISE. 265
for vain glory. He that comes to mass or prayer with a design lo
satisfy his lust, or other mortal wickedness, satisfies the command of
the church. ..... Sect. 3, to p. 34.
How unnecessary preaching is counted in their church, and hearing the
word, in such circumstances where it would be accounted needful, if
ever. ..... Sect. 4, to p. 35.
In their sacraments no good motions or actual dispositions (such as are
necessary in real worshippers) are required by that church in any that
administer or partake thereof. This shewed as to baptism and penance,
the sacraments for the dead ; also in the other five for the living. In
all, the precepts of the church may be fully accomplished by impious
and wicked acts. . . . Sects. 5 and 6, to p. 38.
Even as to the eucharist (for which they profess they have the highest vene
ration) they may partake worthily who are without any the least good
act of mind or heart. And to shut out good motions from their souls,
on set purpose, when they are communicating, is but a venial fault,
such as will not hinder the effects of the sacrament. Those vagaries
which are inconsistent with attention and reverence, if they be not
taken notice of, will be no fault at all ; if they be deliberate, will be
but slight ones. Not only reverence and devotion are accounted need
less at this sacrament, but sobriety and the use of reason. To com
municate out of ostentation and vainglory is but a peccadillo. And all
holy fervour being excluded by voluntary distraction, to employ their
souls vainly or wickedly during the celebration is no fault at all, in
reference to the sacrament. Those that communicate unworthily to
such a degree as is counted most horridly impious, do fully satisfy the
precept of their church for the communion. . Sect. 7, to p. 40.
Their doctrine doth not more oblige them to worship God in private. Medi
tation not necessary, no, not on the holiest seasons or occasions.
Reading the word of God scarce tolerated hi the people, and that not
so freely as the stews. . . Sects. 8 and 9, to p. 40.
Private prayer rarely a duty with some, never a duty with others. Not at
all by their common doctrine, but by accident, in the article of neces
sity, which many never meet with ; so that many may never pray while
they live, and yet be innocent. Some say there is no divine precept
for prayer ; others, who acknowledge a precept, will not have it oblige
them at such times and occasions when, if ever, it would oblige. Even
in their article of necessity, when it comes, they have ways to ex
cuse them easily from the obligation, and to make it no special sin
to neglect this duty all their life. . . Sect. 10, to p. 44,
Their church obliges not any to private prayers, not to the least or those
of most account among them. Whenever they use private prayer
upon any account, as required by precept, or enjoined for penance
(for prayer passes commonly with them as a punishment), or volun
tary as a work of supererogation, there is no need by their principles
to worship God therein. Seeing they are to worship him no more
anywhere, the world may judge what religion they have, since that
worship is as essential to religion as a soul to a man.
Sects. 11 and 12, to p. 47.
CHAPTER II.
Christian knowledge is not necessary for Romanists by their doctrine. They
CONTENTS OF
need not know what they are to pray for. Many of their priests, yea,
of their popes, understand not their common prayers. Sect. 1, to p. 48.
They need not know what they are to believe. The knowledge of all the
articles of the small creed, nor of the Trinity, and incarnation of Christ,
scarce necessary for all Christians. Ignorance and error in points of
faith may not only be innocent but meritorious. Sect. 2, to p. 53.
They need not know what they are to do. They may merit heaven by fol
lowing their leaders out of the way. That is the most complete and
perfect obedience which is next to brutish, without knowledge and
judgment, when they obey their leaders as a beast doth his owner.
Sect. 3, to p. 55.
The knowledge of the Scriptures (to which their doctrine and worship is
confessed to be repugnant) unnecessary in a manner for all sorts ; not
only for the people and monastics, but their confessors and preachers.
Their bishops afraid to look into the Bible lest it should make them
heretics. Therefore very few of their bishops in the council of Trent
(who decreed so many new articles of faith) had knowledge in theology.
Their popes commonly no divines, many of them understood not Latin,
though not only their church- service and laws, but their authentic edition
of the Scripture be confined to that language. The people, the further
they are from knowledge, the more excusable, if they take no care nor
pains to get it. . . . . Sect. 4, to p. 62.
CHAPTER III.
Their doctrine makes it needless to love God. There is no command for
habitual love to God. The acts of this love are as unnecessary. The
imperate acts thereof not enjoined ; neither God nor the church re
quires any to observe the commands of God out of love to him.
Sects. 1 and 2, to p. 64.
How needless the elicit acts of this love are. Some hold there is no com
mand for this actual love (any inward act of it) that binds them, or no
special command. Others, who acknowledge a precept, will not have
it to bind them upon any occasion when, if ever, it would oblige. Not
when they have sinned against him. Not when he expresses his love.
Not when he discovers his infinite excellencies to them. Not when
they are to worship him. Not at any sacrament, no, not the eucharist.
It is too much to love God once a week, or once a year, or once in
four or five years. One act of love once in a life may be enough ; yea,
and more than needs too, for when that time comes (if ever it come)
when they will have any obliged to an act of love, yet they then assign
something else which will serve instead of it, and so render it needless
still. A love which is the issue of nature unsanctified may suffice.
Or to love God less than other things, only more than mortal crimes,
may be enough. Or to do nothing against this love, though there be
no acts of it or from it, may be sufficient. Or external acts may
satisfy. Or if a man believes that he loves God above all, though
indeed he does not, it may serve the turn. Or attrition (which includes
something repugnant to this love) with their sacrament of confession,
may excuse him from loving God at the point of death, though he
never once loved him in his life before. How extremely pernicious and
ridiculous this their doctrine is. . Sect. 3 and 4, to p. 75.
THE PRECEDING TREATISE. 267
CHAPTER IV.
By their doctrine no faith is necessary, but that which is neither justifying
nor saving. That which they will have necessary for the ignorant is
what they call implicit. A faith which they may have without actually
believing any one article of the Christian faith. And is consistent with
the belief of what is quite opposite to the Christian belief. And is but
such a faith as Jews, Turks, and Pagans have. This was not thought
sufficient for Christians till they were thought something like asses, and
so expressed by some of their great saints and doctors. How many
ways they have to exempt the people from the obligation of all precepts
for any other than this brutish faith. . Sect. 1, to p. 79.
The faith requisite in the more intelligent to justify them they call explicit.
This, as described by them in its object, includes things uncertain, im
pertinent, false, impossible, and ridiculous, as points that must be cer
tainly believed unto justification. This of itself (as themselves say) de
serves not the name of a virtue, is an idle, dead thing, may be found
in the worst of men, and in the devils too. Yet it is with them the
Christian, the Catholic faith. . . Sect. 2, to p. 80.
They see no great necessity of faith. The pope (the head of their church)
needs it not. And the body may make a shift without it, if any one
among all the members have it but. And one act of it in a whole life
may serve. The ruder sort may be helped to this act (which will serve
once for all) by making the sign of the cross, as their grave divines
direct them. .... Sect. 3, to p. 82.
CHAPTER V.
No necessity of true repentance for any sort of sins, by their doctrine. Of
original sin, or the corruption of our natures, no man can be obliged to
repent. ..... Sect. 1, to p. 83.
It is as needless for those many (and divers of them horrid sins), which they
count venial. What pretty expedients they have to expiate these
without repentance. .... Sect. 2, to p. 84.
For mortal sins some teach there is no divine command to repent. And so
to live and die impenitently will be no transgression. No need of it
any way, either as a duty enjoined, or as a medium. Sect. 3, to p. 85.
Others who confess there is a command for it, will not have it oblige any
sinner presently. No sin nor danger to defer repentance. Nor will
they have it needful at such times and occasions which, if any, would
be the necessary seasons for it. Not at solemn times of worship. Not
on days of fasting. Not when visited with great calamities. Not when
sins are brought to their remembrance. Not when they address them
selves to their sacraments, no, not that of penance. Sects. 4 & 5, to p. 89.
No need to repent till one be at the point of death. Nor is it so needful
then, or any time before, but something else may serve without it. A
repentance without any sensible sorrow for, or actual resolution against,
sin, is sufficient. Or a penance merely natural may suffice. Or a slight
remorse in the lowest degree possible, one act of it, despatched in an
instant, and never repeated, will be enough. Or if a man conceive that
he truly repents, though really he does not, this may serve the turn.
Or if he know that he does not repent sufficiently, yet if he signify that
268 CONTENTS OF
he would grieve more, and is sorry that lie does not, this will he effectual.
Or attrition with the sacrament will unquestionably justify him. Attri
tion with them is far distant from true repentance. Several sorts of it.
Any of them seem sufficient by the Council of Trent. The general con
currence of their divines for the sufficiency of attrition, yet the best
sort of it confessed to be morally evil. . Sects. 6 & 7, to p. 98.
When they have excluded true repentance by attrition, they reduce attrition
to nothing ; yet will have it still sufficient. The least servile dislike of
sin, in the lowest degree, though it be gone in a moment, though it be
merely natural, is enough. Or if there be but a dislike that this dis
like is wanting, Or a willingness to have it in those who have it not.
Or a man's thinking probably that he hath it when he hath it not. Or
a willingness without it to receive the sacrament will serve the turn.
Yea, even without their sacrament of penance, attrition with the
eucharist, or extreme unction, or the mass, or without any sacrament
at all, may procure pardon. What ways attrition may secure them
when they - cannot have a priest, or the rites proper to priests, while
they live, or after they are dead without them. Sect. 8, to p. 148.
This doctrine, which makes saving faith, love to God, and true repentance
needless, is established by the council of Trent. Their sacrament of
penance hath no ground in the word of God. And being taught to
depend on it for pardon, and to neglect the things of most necessary
importance to salvation, it proves a most damning imposture. Their
doctrine thus making repentance needless, plainly destroys Christianity,
debauches the lives, and ruins the souls of sinners. And is one of the
most pernicious heresies that ever was broached.
Sects. 9, 10, & 11, to p. 103.
CHAPTER YI.
Their doctrine leaves no necessity of holiness of life. It is enough to de
nominate their universal church holy, if there be but one holy man in
it. One act of charity, the least of all, may make one a holy man.
Other maxims of this tendency. How they destroy the necessity of
holy life, by making it needless to exercise virtue and avoid sin.
Sect. 1, to p. 104.
How they make the exercise of Christian virtues unnecessary in general,
more particularly hope (one of the three divine virtues) fares no better
than faith and love. They leave themselves no good ground of hope.
Their hope a conjecture, founded upon a delusion. The precept for
hope obliges not but in the more grievous assaults of despair. So that
not one of a thousand in popery need have any hope in God. No, not
any, since the command for it may be satisfied by other acts.
Sects. 2 & 3, to p. 105.
Their doctrine leaves no room for, no ground of, humility, no sense of sin-
fulness, weakness, unworthiness. It is pregnant with pride and arro
gance. ..... Sect. 4, to p. 107.
Brotherly love unnecessary by their doctrine. No need of love to any, un
less in necessity. Nor then, though the necessity be extreme, if we
help them, though not out of Christian love. This extended not only
to external, but spiritual necessities. If the acts whereby we should
relieve their souls be neglected, it may pass for a small fault. Those
who have no Christian love, if they believe they have it, may be ex-
THE PRECEDING TREATISE. 269
cused from sin. No precept requires any special act of love to our
brethren. No affirmative command for such love. It is enough that
we do nothing against them. . . Sect. 5, to p. 108.
In destroying the necessity of those radical graces instanced in before, they
root out the rest. Particularly those that depend upon love to God,
viz., delight in God, desires to enjoy him, hatred of sin, sorrow for it
as an offence to God, and filial fear. By their common doctrine, thtre
is no special command for any fear of God. So that the want of all fear
of God, filial or servile, is no special sin. Since they need not act out
of love, they exempt themselves from all acts truly Christian, and any
other Christianity than honest heathenism. All exercise of virtues op
posite to acts accounted but venially evil, is with them needless. The
monstrous consequences of this. . Sects. 6, 7, & 8, to p. 111.
A special expedient, whereby they make the exercise of Christian virtues
unnecessary, is their turning the commands of God into counsels, such
as need not be observed. Such they count many of those excellent rules
in Christ's sermon on the mount. These and many others specified.
More instances in virtues which concern ourselves, God, and others, in
acts of temperance and contentment, in acts of religion, and in acts of
righteousness and mercy. Also mortification, crucifying the world,
self-denial, taking up the cross, and all growth in grace, is but matter of
counsel. So is every degree of grace above the lowest of all. Yea, all
commands for good acts are no more than counsels, but only in the
article of necessity. And all acts that have more than moral good
ness. And all actings in a virtuous manner, and from a good prin
ciple. Exercise of virtue not necessary either in worship or com
mon conversation. Not in those cases where, if in any at all, it
would be needful. A way they have for any man to turn whatever
precept pinches him into a counsel. There is no danger, nor any sin
at all, in rejecting the counsel of God. No, not when conscience dic
tates that it is good to follow them. No, nor when God further calls
thereto by inspirations or motions of his Spirit. They may be ne
glected out of contempt. And with some abhorrence of them. They
may boast and glory in such neglects. They may bind themselves by
oaths not to observe God's counsels. . Sect. 9, to p. 121.
No exercise of virtue necessary but only during the pope's pleasure, for if
he should forbid virtue (as he hath done already in divers instances) the
church would be bound to believe those virtues to be evils, and so to
avoid them. Further, their doctrine encourages the continual practice
of such wickedness, as is inconsistent with all holiness of life, reduced
to three heads. .... Sect. 10, to p. 122.
CHAPTER VII.
Many heinous crimes are virtues, or necessary duties with them. Their
blasphemies waived, because insisted on by others. Also a great part
of their idolatry. Their plea in excuse of this crime, from the distinc
tion of terminative and transient worship, removed by their own doctrine
formerly opened. .... Sect. 1, to p. 123.
Their idolatry as to relics. These are to be religiously worshipped, though
many of them be ridiculous and loathsome, though many thousands be
confessed to be counterfeit, and great and detestable impostures be
therein acknowledged. To worship false relics, or the devil upon a
270 CONTENTS OF
mistaken belief, is meritorious. What worshipful things miscarriages
in the mass furnish them with. . . Sect. 2, to p. 125.
They give divine worship to relics, though they give it not the name. They
give both name and thing expressly to vast multitudes. All which they
count relics of Christ are to have Christ's honour. Among these they
reckon all things that were near him, or touched him on earth, even the
earth, water, stones, &c. Not only the things, but persons that touched
him, thereby become his relics, and are to have his worship. The
Virgin Mary expressly, and thousands more may have it ; by the same
reason, they will not absolutely except the ass on which he rode. Yea,
all the relics of such persons may have it. For they commonly teach
that the relics may have the same worship with the person whose they
are. The best of their relics impostures, that which passes for the
foreskin of Christ, his shirt, coat, blood, the crown of thorns, lance,
nails, cross, and its liquor. Their relics numerous beyond account.
How they came to be so, their own authors tell us. The devil furnished
their church with some of them, and crafty knaves with others. Yet
their whole religion in a manner consists in worshipping such things as
these, as some of themselves tell us. . Sect. 3, to p. 134.
Perjury necessary by their doctrine. If a prince swear solemnly not to
prosecute his supposed heretical subjects, unless he break his oath, he
is in danger to be damned. No faith to be kept with heretics. Their
doctrine ruins ah1 securities that popish princes or subjects can give to
protestants. These can with prudence trust to nothing but what will
keep them out of the papal reach. . . Sect. 4, to p. 135.
Robbery and murder as necessary a duty. To deprive heretics of estate or
life, a meritorious act. All papists, princes, or others, are bound in
conscience by that which is most obliging in their religion, utterly to
root out all they account heretics, and to seize on all they have. A
decree of a general council for it, which encourages the execution with
promises of the greatest rewards, and enforces it with threatenings of
most dreadful import. They must not be counted catholics unless they
do it. It hath been effected or attempted in all countries where the
papists had power to do it, or but thought that they had it. The
reason why they do it not in England and some other places is, as
themselves declare, because they have not yet power enough.
Sect. 5, to p. 137.
Sorcery and conjuration part of their religion. This manifested in their
sacramentals, where by their own rules there is a tacit invocation of
the devil. Their excuses here insufficient. Even their mode of pray
ing too like conjuring. . . . Sect. 6, to p. 140.
The chief act of their religion is to destroy Christ, by sacrificing him daily in
the mass, which they maintain they do truly and really.
Sect. 7, top. 143.
CHAPTER VIII.
Their doctrine tends to destroy holiness of life, by encouraging the continual
practice of all sort of wickedness under the notion of venials. What
hatred of God. What acts of infidelity and idolatry. What distrustful
cares. What irreligiousness in all religious exercises. What use of
witches. Or dealing with the devil. What irreverence towards God
in adjuration. .... Sect. 1, to p. 144.
THE PRECEDING TREATISE. 271
What impious swearing almost at every word. In horrid terms. Without
offering to break off this ungodly custom. Binding themselves by oaths,
and threatening God that they will sin against him. And never com
ply with his will in things which he commends to them as most
excellent. What fraudulent oaths. What perjuries of all sorts, both
as to assertory and promissory oaths, not worse for being most frequent
and customary. .... Sect. 2, to p. 149.
What blasphemies. Out of levity, passion, or inconsiderateness. Or from
wicked custom and contempt of a man's own salvation. The more
habitual and customary blaspheming is the better. Sect. 3, to p. 150.
What profaning of holy time. Where it is manifest, that little or nothing
at all of religion need be made conscience of amongst them ; even at
the only time set apart for the acts and exercises of it. Sect. 4, to p. 153.
What irreverence in children to parents. They may be ashamed of them.
And curse them ; as parents may curse them again. What unaffection-
ateness. They may desire the death of their parents for some outward
advantage. Or by accusations procure their death. What disobedience
in all things, out of negligence or sensuality. And in matters of great
est importance as to this life. Or in matters which concern their
salvation. Parents have no right to oblige their daughters not to be
whores. ..... Sect. 5, to p. 155.
What murder of soul or body. As to acts inward and outward. What
hatred. What outrageous anger. What revenge. Desires of the
death, not only of enemies, but nearest relations, because they are poor,
or not handsome, may be innocent. Actual killing them without
deliberation is no fault, when not fully deliberate (when ordinarily many
things may hinder it from being so) is but little worse.
Sect. 6, to p. 156.
What uncleanness. Fornication in its own nature not evil with some.
Adultery one of the lesser sins. To seek or receive hire for whoredom
scarce a fault, even in a nun. The conjugal act before marriage venial.
And also to lie with one contracted privately, after a public contract
with another. A woman whose chastity is attempted with some force
need not cry out, nor make any resistance, but may take, natural
pleasure in the act. How excused when drawn to it by courtship.
Those who are disposed to fornication may innocently be invited to it.
Self-pollution may be desired or delighted in as past or future for a
good end. To venture upon the occasions. To use hot provoking
means, carnal touches. To expose themselves to place, company,
sights, persuasions, opportunities that are ensnaring. To use filthy
discourse, or a tempting garb, all venial. . Sect. 7, to p. 159.
What stealing in all sorts, children, servants, wives. -Mortal theft is so
stated that they may make it venial when they please. They may steal
little or much. Of these many instances. What cheating in false
measures. Or the quality or substance of what they sell. They may
promote the cheat with lies or worse. And defraud those who entrust
them. Their church laws allow cozening, so it be but as to half of the
worth of the commodity. . . . Sect. 8, to p. 164.
What lying. They may lie merrily, and do it customarily, out of mere
pleasure in telling lies, yea out of malice. They may lie whenever it
will be for their advantage, if it do no great mischief, or they do but
think so. To tell lies for their religion is piety. No sort of lies mortal
but by accident, when they do great mischief, as speaking the truth
may do. Nor in many cases when they do such mischief. They may
VOL. III. H h
272 CONTENTS OF
use lies in commerce, and confirm them with oaths, both, together may
be but venial. Also in courts of judicature. How both judge and
witnesses may lie there. They may bear false witness in favour of one
another. They may delude the court by equivocation or mental
reserves. Even a priest may swear he knows nothing of what he has
heard in confession, with this reserve, he knows it not as man, but as
God. They have lies in their divine office. Abundance of such stuff,
or worse, is confessed to be there. Nor would they have all purged
out, lest none of their old service should be left. They may tell lies
in the pulpit. But some of them would have such rank ones avoided
as the hearers may smell out. They may do it even in confession, and
delude the priest with lies in much variety. And he may delude them
likewise, pretending that he absolves them, when he neither doth it nor
intends it. Since they have such liberty to lie everywhere, when can
they be trusted ? . . . . Sect. 9, to p. 172.
What perfidiousness venial. How they may be perfidious for delight, or
advantage. They may make promises outwardly, without intention to
be obliged. Yea, they may deny, with oaths too, that they promised.
Internal promises, though made in the form of a vow, or with an oath
added, oblige them not. How easily they may excuse the worst per
fidiousness. The firmest promises bind not but under venial guilt,
unless they be in writing or with an oath. Nor then, if they intended
not thereby to be obliged. . . . Sect. 10, to p. 175.
What hypocrisy. To make false shows of sanctity for a good end is no sin.
Bare hypocrisy venial, though one delight to play the hypocrite. Yea,
when it is for a bad end, though the fault be doubled it is venial still.
They reverence hypocrisy as a holy art. It is amongst the commenda
tions of their great saints, and recommended by them to their religious.
If they feign more holiness than they have, to edify others, it is rather
meritorious than faulty. Their church much concerned for the honour
of hypocrisy. .... Sect. 11, to p. 176.
"What calumniation. How many ways they have to ruin the reputation of
others without mortal guilt. Amongst others, if one speak ill of them
or their church, though truly, they may charge him with false crimes.
A small fault for one to defame himself. . Sect. 12, to p. 179.
What flatteries venial. To praise one for the virtues he never had, or the
good he never did. Yea to applaud him for his sins, to gain something
by such flatteries. Cursing may be their usual practice. It is scarce
any fault when used for honest recreation. . Sect. 13, to p. 180.
What capital sins are with them venial. All covetousness, unless injustice
be added. Yea, and with injustice too. They allow them to gain un
righteously. They may gain out of excessive desire of lucre, and make
it their principal end, and turn it into a trade. They need not restore
what they win by unlawful, or what they call diabolical games. But
the loser may steal it from him that wins. Or refuse to pay, though
he have sworn to do it, his oath may be easily dispensed with. They
may take hire for acting the most abominable wickedness, or unjust
judgment, or false depositions, or murder, or consulting with the devil.
But then they must be sure to do the fact. No restitution to the poor
a duty. Hard-heartedness and unmercifulness to the poor venial.
Pure prodigality a less fault than covetousness, though this be next to
none. ..... Sect. 14, to p. 184.
All pride venial, but such as is scarce to be found in the Christian world.
The numerous issue of this queen of mortal sins, as they style it, to
THE PRECEDING TREATISE. 273
which they are so favourable. To ascribe what they receive from God
to their own merits, is confessed to be mortal pride, yet they make it
part of their creed. Arrogance, commonly a venial fault.
Sect. 15, to p. 186.
Ambition venial, unless one would be honoured for a crime, or counted a
god. ..... Sect. 16, to p. 186.
Vain-glory regularly a venial, it imports nothing contrary to the love of God
or man. It may be their principal end in all things ordained for the
honour of God, otherwise their whole clergy, they say, would be in a
dangerous condition. They may take livings and spiritual promotions
principally for honour or temporal profit. So we have an acconnt why
they may make religion all along subservient to a worldly interest.
Sect. 17, to p. 188.
Loathing of spiritual and divine things venial, unless it be on such an ac
count as rarely happens. All in a manner that is requisite for a true
Christian may be abhorred without mortal guilt. Eancour and indigna
tion against any who would draw them to spiritual and divine things,
a venial. ..... Sect. 18, to p. 189.
Anger, though extravagant and revengeful, may be venial. The more exces
sive it is, the more mischief it may do and be innocent. Disdain of
others. Audaciousness, immoderate fear, or wrath. Fool-hardiness.
Incontinent desires and lust. Love of the flesh or the world, venial.
Envy scarce any worse. . . . Sect. 19, to p. 191.
Intemperance, comprising gluttony and drunkenness, in its own nature a
venial. When they play the epicures like Dives, and resolve to give
up their whole life to gluttonous pleasures, it is but near to a mortal
sin. When it proceeds to beastliness^ and the glutton so burdens
nature that it is forced to ease itself by vomiting, or other nasty,
loathsome ways, it is still venial. When he eats till he vomit, on pur
pose that he may be ready to eat again, it is no worse. Drinking till
the house in the drunkard's fancy run round, is venial. Nor will it be
worse till reason be totally drowned. The rare virtues of drunkenness ;
complete drunkenness will make any wickedness then acted to be no
sin at all. And half drunkenness will make it to be but a venial.
Sect. 20, to p. 194.
The multitude of particular crimes which issue from these seven capitals
need not be taken notice of as mortal. They have no warrant from
Scripture to count any sin venial. Yet they venture to reduce to this
account what the law of G-od forbids, not only when it is of less but
greatest importance. To make a sin mortal requires so very much,
that the sinner may easily miss some of it, and so venture upon it
without fear that it is deadly. This declared particularly. They shew
them a way to pass any mortal crime as venial. How they represent
venials as so very harmless, that all have encouragement enough to
practise them continually all their life, and even when they are dying.
Though some few of them may make any look like monsters in the
judgment of a sober pagan. . . Sect. 21, to p. 199.
CHAPTER IX.
They conclude many crimes, inconsistent with holiness of life, to be no sins
at all, and so warrant all to live in the practice of them. Some par
ticulars of this nature before insisted on, here only pointed at. It is
274 CONTENTS OP
no sin to quench the motions of God's Spirit, drawing them to the
observance of his will any way. Yet may they invite others to wicked
ness when they are ready for it. They may lawfully deal with the
devil divers ways. .... Sect. 1, to p. 200.
It is sufficient to pray with the mouth, without the heart. Sect. 2, to p. 201.
How it is no sin to worship the untensils of worship. Or the word Jesus
pronounced or written. Or the accidents of oread and wine in the
eucharist. Or the picture of the manger, thorns, or spear which
touched Christ. Or the ass he rode on, or the lips of Judas for kissing
Christ, though to betray him. Or the imaginary blood of a crucifix.
Or to worship any person whatever as the image of God, or any other
creature in the world, toad, serpent, or a wisp of straw. Or the ap
parition of the devil himself in a beam of light, or the form of a
crucifix. ..... Sect. 3, to p. 204.
Perjury no sin. When one takes an oath and intends not to swear. Or
swears and intends not to be obliged. Or swears in another sense than
he knows is intended in the oath. So they may use equivocation or
mental restrictions in swearing. And think this lawful either to gain
some advantage, or to avoid any damage. Many instances of such
artifice of words or inward reserves which they may use to elude oaths.
They may swear with such ambiguities or reserves, when they are
swearing not to use them. No oath can be contrived which they may
not thus elude. .... Sect 4, to p. 209.
The irreligion of the Roman church palpable in the observance required of
the Lord's day, and others set apart for holy employments. When the
people are discharged from religious duties at other times, nothing is
enjoined them on these days but presence at mass. At mass they need
neither mind God nor divine things. It would be no sin to employ
themselves in servile works on these days if it were but the custom.
Nor to give them no observance at all after mass. This may be de
spatched before sunrise. These days are not profaned by any acts of
wickedness. So that all the religiousness which that church re
quires of their catholics, when they make the best show of it, is consis
tent with the lewdest acts of ungodliness and debauchery.
Sect. 5, to p. 213.
In reference to those whom they count heretics, all relatives are discharged
from their respective duties, subjects, wives, children, servants, yea,
debtors too. It is no murder to kill a heretic, or those that are excom
municated. .... Sect. 6, to p. 214.
Upon what occasion they may kill one another. A man may with impunity
kill his wife taken in adultery, or his daughter, or sister, or his own
mother, and this though they be big with child. A woman married or
unmarried, being unlawfully got with child, may procure abortion, not
only to secure her life, but her state and credit. It is lawful to cut up
an honest mother quick, and she bound to procure it, that the child in
her womb do not want baptism. They may without sin kill any one
assaulting them unjustly, not only to secure their life, but to avoid a
wound or a blow (a priest may do it while he is celebrating) though the
aggressor be frantic, or in drink, or asleep ; or though he have had
intolerable provocation and be the sufferer. They may kill an inno
cent to escape themselves. They may kill one before he actually
assaults them, though his soul be like to perish with his life, if they
know he is prepared for it, or does but design it. So the adulteress
may prevent her husband, and kill him first, with the poison or weapon
THE PBECEDING TREATISE. 275
prepared for her. They may kill one to secure their goods, or recover
them, when they may be recovered in a legal way. Yea, though they he of
small value, worth but three or four ducats, yea, but one crown or less.
They may kill men for their reputation. If he sees one approach to
assault him, he may kill him rather than retire. A blow with a cudgel
or a light switch, yea, or a box on the ear, is a just ground to kill him
that gives it, yea, or does but offer at it. They may kill men for ill
language, though they allow it to be as common as any they speak.
Yea, for an affront by mere signs, though he that gives such an affront
runs for it. They speak favourably of duels. But allow them to kill
men more privily, and by surprise, when they impeach their reputa
tion publicly or privately, yea, or do but threaten to do it. Jesuits
scarce so extravagant here as some of other orders. If the civil laws
did but give so much liberty to murder, as their rules for conscience,
no man near them could have security for his life. Sect. 7, to p. 218.
How indulgent their doctrine is to uncleanness. They oblige them not to
avoid such occasions of this sin by which they very frequently fall,
unless they fall thereby in a manner always. Divers instances.
What liberty they give to unclean thoughts. Obscene words. Las
civious writings. Filthy songs. Such ditties sung to the organ at
mass. Offered to God in the person of the church for divine praises.
This was the custom everywhere in Cajetan's time, and since. As
intolerable obsceneness in their penitential confessions. What licence
they give to use such things as provoke lust. Also to immodest touches
and shameful sights. No need to be resolute in resisting temptations.
How servants may minister to the lust of their superiors. Actual
•whoredom hath excessive encouragement. The pope builds stews for
prostitutes. They pay him a weekly tribute for liberty and accommo
dation to drive their trade. This condemned as most abominable to
God and man, even by barbarians ; but the pope consenting to it, it is no
sin, not indecency for his holiness to be maintained by the hire of
whores. Many things concluded by their divines in favour of them.
How punctual in deciding at what rates all sorts of women may set
themselves to sale. They oblige them not to restitution, but when
their religious make use of them, who are to have it gratis. Public
prostitutes compelled by law to commit lewdness with any that will
hire them. Hence the people (instructed in their religion) know not
that such fornication is a sin. He that keeps a concubine at home is
not to be denied the communion. Nor will they oblige him to put her
away, if that would impair his estate, or delight, or his reputation, yea,
or her's either. It is enough if he promise not to sin with her, though
he keep not promise. Adultery no sin in divers cases. For the clergy,
adultery, nor unnatural uncleanness, not so much a sin as marriage.
Burning lust, innocent. Better to burn than to marry, whatever the
apostle with their adversaries say. The admired chastity of their vo
taries consists well enough with whoredom, and is only violated by
marriage. Their priests have been allowed to keep whores at home,
paying a yearly rent for it. And those were to pay it who took not
the liberty, because they might. Votaries incur excommunication for
laying aside their habit, but not if they lay it aside to commit fornica
tion more readily. Priests in no wise to be obliged by oath to forsake
their concubines. Extremely few chaste, by their own confession, of
those innumerably many that profess it. A priest not to be deposed
for fornication, because there are very few not guilty. Priests who keep
276
CONTENTS OF
many concubines not irregular. How they favour sodomy. Married
persons may practise much of it together. Their clergy may act it
to the uttermost, and be neither suspended, nor irregular, unless they
make a trade of it, and do that so publicly and notoriously, as they
can scarce do (by their description hereof), if they had a mind to it.
Mere mental heresy a greater crime than sodomy with them. Yea,
petty thievery a more heinous sin, with some of them expressly, and in
consequence with most. Sodomy hath ecclesiastical immunity. All
sorts of religious places amongst them are sanctuaries for sodomites,
all sorts of uncleanness having such free and favourable entertainment
in their church, no wonder if it be the sink of the Christian world.
Sect. 8, to p. 232.
It is no sin to take from protestants, or any counted heretics, all they have.
All their estates are confiscated immediately, before any declarative
sentence, from the first day of their pretended heresy. Though the
papists make not seizure presently, yet those heretics are in the interim
responsible for the mean profits. And they cannot any way alienate
or dispose of their estates. All wills, sales, contracts for this purpose,
are null and void. All may be taken from the purchaser, without
restoring the price he paid. Children, though Roman catholics, lose
their portions. Liberty given to all to spoil and bereave them. All
rules of righteousness which concern propriety are void here, papists
owe them no observance. It is no sin to burn their houses. To de
prive a protestant prince of his throne. To draw his subjects into war
against him. To betray garrisons to the Romanists. To pay us no
debts. To detain what is deposited with them in trust. There can be
no lawful parliament among protestants. No king. No peers. No
freeholders. No laws that are valid can be enacted. No aids or sub
sidies can be granted. The fundamentals of the government in Eng
land, and other such like countries, quite blown up by their principles.
Sect. 9, to p. 235.
It is no sin with them to bear false witness against protestants, when their
life or estate is concerned. Or to use fraud and deceit in bargains, to
cheat them of all they have. Or perfidiousness in promises, compacts,
&c. They leave little that can be sin in papists towards themselves ;
less towards protestants, . . Sects. 10 and 11, to p. 236.
An aversation and contrariety to God and holiness, a propenseness and incli
nation to all ungodliness and unrighteousness in the horridest instances,
when it is habitual, reigning, impetuous, active, is no sin at all in the
temper and habit ; no, nor in the acts and motions, without consent.
Sect. 12, to p. 237.
What expedients they have to justify all sin in the world, or make it no sin.
The pope's power herein. If he command vice, their church is bound
to practise it. He can make sin to be no sin. He may dispense in
all positive laws, and in the divine law (and against the gospel) at least
where God can dispense, particularly with oaths and vows, such as are
best, and most inviolable. With the observance of the Lord's day, so
as to turn it into a working day. With all public worship amongst
them, both mass and divine service. And against the universal state
of the church. He can discharge them from righteousness towards
men. Take from any man his right. Dissolve marriages. Legiti
mate adultery. License persons to be married for a while, and not
during life. Authorise incest (dispensing with marriage betwixt any but
parents and children) and sodomy. He can dispense with any divine
THE PRECEDING TREATISE. 277
law when the reason thereof ceaseth, and can declare it to cease when
he pleaseth. If he should err in dispensing, yet he that makes use of
his licence to sin, sins not. He can free any from the obligation to
fruits meet for repentance. Thus can he discharge all from acts of
religion, righteousness, and good works. . Sect. 13, to p. 242.
He is excused from sin, who ventures on it upon some probable reason,
though it seem but probable to him, out of affection to the person that
offers it, and there be more reason against it. . Sect. 14, to p. 243.
Custom will excuse from sin, and make it no sin. Divers instances. The
sense of Scripture must be conformed to the custom of their church, and
vary from what it was, as they change fashions. Sect. 15, to p. 244.
He sins not who does what is sinful, following the judgment of a grave doc
tor. One such doctor may suffice (as multitudes of their divines con
clude). And will secure him in following his opinion, though both less
safe and less probable. This granted to be the common doctrine of
their church. So it is unreasonable to except against our alleging
the opinion of particular doctors against them, since their common
doctrine allows any to follow the opinion of particular doctors, as to
belief or practice. Hereby a way is opened to leave no conscience of
sin amongst them. . . Sect. 16, to p. 247.
Their directions for the scrupulous of like tendency. He sins not who
breaks the law in a strict sense, if he observe it in some benign sense.
He may make the interpretation himself, and so such as will please
him, or choose that of others which is best for his purpose, though he
fear it is not probable, and it be false indeed. Or when the observance
of the law is very difficult or incommodious. And ordinarily he is like
to judge it so. Or when the observance of it is ridiculous, as the observ
ing of the divine rule has been (by their acknowledgment) long since
in their church. Or when there is apprehension of danger in comply
ing with it. Or when he observes it but according to the common
usage of good catholics, when amongst the most eminent of their catho
lics it is confessed, there is little or no worship of God, no regard of
good life, righteousness, or godliness. Their devices for justifyings of
much wickedness (to the excluding all holiness of life), where founded.
Sects. 17, 18, to p. 250.
CHAPTER X.
Good works not necessary by the Eoman doctrine. This shewed in fasting,
prayer, alms-deeds, to which they reduce all good works. They do
not, they need not, fast on their fasting days. Their church requires the
observance of none of those things, which they say are necessary to the
being of a fast. They may eat a dinner, a full meal at noon, may be
excessive therein, so as to transgress the laws of sobriety, and to excite
and cherish lust, instead of repressing the flesh, and yet fulfil the pre
cept. They may break their fast in the morning (and yet keep it), with
ale, wine, bread, or other things. They may eat a supper, too, and
that excessive great, as big as custom will have it, when they tell us,
it is their custom to sup with notorious excess. They may sup out of
sensuality. And may take their supper in the morning. And drink
aud eat every hour. The quality of their fasting meat most delicious.
They may drink at any time, and wine, too (though that is confessed
to be more contrary to a fast than flesh). They may drink it till they
278 CONTENTS OF THE PRECEDING TREATISE.
be drunk, and yet not break their fast. Nothing religions in their fast.
Neither religious ends nor employments. And so it can be no good
work, nor necessary in their account. Those that have tired them
selves with gaming or whoring are excused. Yet this piece of mockery
passes with them as satisfactory and meritorious. Sect. 1, to p. 255.
Their praying no good work. The people pray not in the mass. They
neither express nor conceive any petitions. Nor concur with the priest,
but by presence and posture of the body, as an image may do, or by
virtually wishing the priest's prayers may succeed, which they may do
when they are asleep. Nor do their priests pray better in their public
service, unless the bare pronouncing of the words (which is all they
count necessary) be praying. How far they acknowledge this.
Sect. 2, to p. 257.
Acts of mercy or charity not necessary with them, but in two cases, which
seldom or rather never occur, at least together. One is, when they have
superfluities both in respect of nature and state ; but, they say, it can
not easily be judged that any secular person (no, nor kings and princes),
have such superfluities. The other is when the necessity is extreme ;
except it be such, if any had superfluities, they would not be obliged
to part with any thing. When it is extreme, they allow the poor to
steal. So charity is not needful but when stealing is lawful. Or then
he may be excused so many ways, that he need never find himself
obliged to relieve any gratis. Good works not necessary with them,
because to act from a good principle, and for a good end, is needless.
Their design to satisfy justice, and merit gracJe and glory by what they
do, makes their pretended good works deadly evils. No necessity of
good works upon the account of their being enjoined for penance. So
they are not done as good, but suffered as evils. Besides, the priest
need not enjoin such. Or the sinner need not submit thereto, or need
not perform it. But may be released many ways. Especially by in
dulgences. It is counted better to give money for these, than in ways
of charity. .... Sects. 8 and 4, to p. 261.
The conclusion; where from the premises in brief is inferred, that the practi
cal doctrine of the Romanists tends to ruin Christianity, and the souls
of all that follow it. .... To p. 264.
GENERAL INDEX.
In this and the following Index, the treatise on the Practical Divinity of the
Papists is referred to by the letter P., while the number Hi. refers only to the
former part of the third volume.
Abraham, his prayer for Sodom, i. 215 ; in what
sense he is said to have offered up Isaac, -152.
Absolution, priestly, may be given on a mere pre
sumption of penitence, P. 90.
Acquaintance with God, a preparation for bearing
the cross, i. 492.
Acts, according to the Romanists, alone prescribed
by the law, not habits or principles, P. 118.
Adam, in innocence, what he might expect from
justice, i. 20 ; whether we must repent of his
sin, 39.
Adultery, <&c., for a Romanist priest, not so great
a sin as marriage, P. 228.
Affections, for mortifying sin, ii. 227 ; anger, ib. ;
fear, 228 ; shame, 229 ; grief and sorrow, 230 ;
hatred, 231 ; revenge, ib.
Afflictions, through the righteousness of Christ,
made blessings, i. 319 ; are occasions of thank
fulness, 388 ; are so many stones thrown at the
door of the sinner's heart, ii. 53 ; how God se
cures from the evil of, 167 ; and does us good by,
ib. ; how we are to be thankful for, 173 ; the end
of, to purge God's people from their sins, 186 ;
of God's people, imposed not by a judge, but a
father, 188 ; God's end in afflicting us should be
complied with, 189 ; otherwise they will be in
creased, 191 ; advantage of duly improving, 198 ;
improvement of, incomparably better than de
liverance from, 202 ; why they befall the people
of God, 238 ; to be endured with patience,
cheerfulness, thankfulness, 239 ; the way to at
tain comfort under, 416 ; to be used for the pro
motion of fruitfulness, 438 ; necessary for the
people of God, 466 ; how ordered and ruled by
God, 478.
AGAINST ANXIOUS CAREFULNESS, ii. 137.
Agnus Dei, its virtues described in verse by
Urban V., P. 138.
Ahab, his repentance, ii. 254.
Albigenses, 200,000 destroyed in some months,
P. 136.
ALL, THE LORD RULES OVER, ii. 454.
All-sufficiency of God, belief of, a remedy against
anxious carefulness, ii. 160
Anger, distinction between, and hatred, i. 148 ;
against sin, holy, ii. 228.
Antichrist, his character, ii. 327.
ANXIOUS CAREFULNESS, AGAINST, ii. 137.
Arminians, their inconsistency, i. 321.
Assertions of Scripture, may be applied as pro
mises, i. 188.
Assurance, how it is produced, and the effects of
it, i. 91 ; what they who want, can expect in
prayer, 229 ; how near hypocrites may come to
it, ii. 264 ; means whereby it may be attained,
415 ; is never but when there is fruitfulness, 416.
Atonement, what it is, iii. 58 ; the same with pro
pitiation, ib.
Attention, actual, not required of the Romanists
in prayer, P. 10 ; three degrees of, 15 ; the low
est alone necessary ; impossible to most, un
necessary to all, 21.
Attributes of God, obects of faith, i. 177 ; some are
suited to every case and condition, 169 ; nothing
in any of them to discourage faith, 180 ; con
sideration of, fitted to produce fear of God,
ii. 233.
Attrition is a slender dislike of sin, not as it is an
offence against God, but out of some other con
sideration, P. 37 ; with penance, will excuse any
from actually loving God, 74 ; not even needful
for venial sins, 83 ; difference from contrition,
96.
Augustine, saved from assassination by mistaking
his road, ii. 516.
Baptism, by the Romanist doctrine, valid, by
whomsoever administered, P. 36 ; may be ad
ministered by force to the unwilling, ib.
Barrenness and unfruitfulness of England la
mented, ii. 392 ; the cause of God's controversy
with the land, 394 ; great danger of, 401.
Basil, his stedfastness against Arianism, i. 505.
BELIEVERS' COMMUNION WITH THE FATHER AND
THE SON, iii. 165.
Believers, true, fear and hate sin, i. 106 ; have a
right to all things promised, 194 ; have com
munion with the Father and the Son, iii. 166.
Bellarmine, his objections to the imputation of
Christ's righteousness answered, i. 304.
Belly, how men make it their god, ii. 309.
Bible, reading of, Romanists not only do not deem
a duty, but almost regard as a crime, P. 40 ;
reason of their discouraging, 56.
Blessings, spiritual, promised conditionally, i. 217 ;
bestowed not for, but according to, prayer, 2'J5.
Blood of Christ, with the benefits purchnsed by it,
offered to sinners, ii. 42 ; its preciousness, 43.
BOLDLY, COMING CNTO THE THRONE OF GRACB, iii.
110.
CALAMITIES AND AFFLICTIONS, GOD 's END IN SEND
ING, ON HIS PEOPLE, ii. 185.
Calamities and afflictions, not to be mortified and
reformed by, most dangerous, ii. 191 ; exceed
ing sinful, 196.
Callings, to be followed in the Lord's service, i.
396.
Canonical hours, and the divine office, the proper
service of the clergy aud monastics, P. y.
INDEX.
Care and industry, essential to soul-worship, ii.
304.
CAREFULNESS, AGAINST ANXIOUS, ii. 137.
Carefulness, anxious, about the things of this life,
ii. 138 ; getting and providing them, ib. ', keep
ing, ordering, or securing them, ib. ; deliver
ance when losses have surprised us, 139 ; not
all kinds and degrees of, forbidden, ib. ; but ex
cess of care, 140 ; distinctions between care and
carefulness, 141 ; excessive, either draws into
sin, or is a temptation to it, 143 ; is useless, ib. ;
needless, 144 ; heathenish, 146 ; hurtful, 148 ;
very sinful, 150 ; foolish, 153 ; incongruous, 155 ;
the ends men have in it, 158 ; means to secure
against, 160.
Ceremonies, and the preaching of the word, cannot
stand together, i. 608.
CHILDREN OF GOD SHOULD NOT BE PARTAKERS WITH
OTHERS IN THEIR SlNS, ii. 334.
Chi'dren, undue anxiety about, i. 426 ; of light,
what it is to be, ii. 370 ; what it is to walk as such,
ib.
Christ died not for impenitent sinners, i. 28 ; his
sufferings to be considered, to enforce repen
tance, 55 ; the object of justifying faith, 77 ; his
terms not hard, 117 ; easy, not as opposed to
difficult, but as opposed to harsh, rigid, unequal,
119 ; his offices and intercession, encourage
ments to faith, 182, 204 ; his blood, how it is a
prayer, 207 ; his excellency, 257 ; nothing in
him but what is excellent, ib. ; all the excel
lencies that are in the creatures are in him,
and in a more excellent manner, ib. ; innu
merable more than are in all creatures are in
him alone, 258 ; what it is to love, 266 ; what it
is to be found in, 273 ; implies spiritual inti
macy in respect of union, ib. ', judicial account
in respect of representation, ib. ; real efficacy
in respect of participation, 274 ; how to be found
in, 276 ; his sufferings imputed to us, and how,
285 ; his death a punishment, a ransom, a sacri
fice, ib. ; arguments against the imputation of his
righteousness answered, 289 ; his active obedi
ence imputed, 290 ; what is meant by the impu
tation of his righteousness, 293 ; his obedience
and sufferings not to be disjoined, 296 ; his
righteousness the foundation of the covenant of
grace, 308 ; his righteousness the cause of a be
liever's interest in the promises, 312 ; signs of
having come to, 340 ; they who have come to, are
sorry that they came not sooner, #>._; are ac
quainted with his being, ib. ; have a high esteem
of him, ?41 ; are in a new condition, ib. ', walk
with him, ib. ; are at a distance from sin and the
world, 342 ; have renounced their own righteous
ness, ib. ; those who have not come to, are under
the power of Satan, 343 ; under the guilt of sin,
ib. ; under the wrath of God, ib. ; under the
curse, 344 ; the justice of God engaged to destroy
them, ib. ; their outward enjoyments uncom
fortable, unsanctified, accursed, 345 ; advan
tages of coming to, ib. ; danger of not coming
to, 353 ; is denied when either faith or obedience
is denied, 460 ; what makes way for his reign,
480 ; the glory of his majesty inexpressible, ii.
35 ; his all-sufficiency, ib. ; independence, ib. ;
sovereignty, ib. ; his presence twofold : general,
as he is governor of the world ; and special, as
he is a Saviour, 87 ; special, in respect of mani
festations, communications, operations, ib. ', his
supping with his people implies provision, 94 ;
plenty, 95 ; variety, ib. ; delicacies, ib. ; fami
liarity, 96 ; complacency, 97 ; the way to know
whether we are in him, 98 ; the way to get into
him, 99 ; to be without, is to be without union
to, 102 ; without his influence, 103 ; the way to,
lies through the sense of misery, 517 ; the ar
dency of his love, iii. 4 ; how it appears that he
loves us, ib. ; his love moved him to union with
us, 6 ; his excellency, 21 ; loves men more than
the best of men love one another, 26 ; more than
man loves himself, 27 ; more than he loves the
angels, 28 ; more than heaven and earth, 29 ;
as himself, and in some respects more, 3u ; as
the Father loves him, 36 ; his sacrifice of expia
tion, 51 ; how touched with our infirmities, 83 ;
comfort of this, 108.
Christiani sunt cruciani (Luther), i. 448.
Christians, must repent of their daily sins, i. 30 ;
who are ? 447 ; how all things are theirs, iii. 9 ;
their imperfections, 19.
Christianity, a harder thing than many suppose,
i. 470.
Churches, may be guilty of the sins of particular
members, iii. 349 ; many ruined for unfruitful-
ness, 408.
Circumcision of heart, in the Old Testament, is
renewing and quickening by the Spirit of rege
neration in the New, ii. 433.
Circumstantials, not to be given up for persecu
tion, i. 503.
Clitomachus, his modesty, ii. 283.
COMING BOLDLY UNTO THRONE OF GRACE, iii. 110.
Commandments of God, virtually promises, i. 188 ;
Bomanists turn into counsels, and so destroy
obligation of, P. Ill; some greater, some less,
119 ; some Romanists represent the former,
others the latter, to be counsels, ib.
Common assistance, how afforded to natural men,
ii. 132.
COMMUNION, BELIEVERS' WITH THE FATHER AND
THE SON, iii. 165.
Communion with God, includes union, iii. 166 ;
community, ib. ; converse, 170 ; believers have
with God, unbelievers with the devil, 173 ; mo
tives to get and to continue with God, 17 1; is for
God's glory, ib. ', for our good, 176 ; engaged in
the ordinances, 177; affords the sweetest plea
sure, 176 ; the highest honour, 177 ; the greatest
advantage, 179 ; the chiefest happiness, ib. ;
means of attaining, 181.
Compassion of Christ, a ground of comfort, iii. 107.
Concupiscence, carnal, held by the Romanists to be
sinless, P. 115.
Concurrence with the sins of others is a partaking
of them, ii. 335; may be by contriving, ib ; con
senting, 336 ; inclination, *. ; rejoicing, ib. ;
sentence and vote, ib. ; assisting, 337 ; sharing
the profits or pleasures, ib.
Condescension, Christ's, like himself, wonderful,
ii. 34.
Conditions, attached to gospel-promises, are not
conditions of merit, ii. 65 ; of dependence 66 ;
of inducement, ib. ; of uncertainty, ib. ; of oblige-
ments, ib. ; are no more than necessary ante
cedents or duties to which the Lord will enable
his people before the fulfilment of his promise,
ib.
Conference with God, how managed, iii. 172.
Confessional, impurity of, P. 57.
Confessor, qualifications necessary for, P. 57.
Conscience, tenderness of, a preparation for bearing
the cross, i. 490 ; its office to discover sin, ii. 215 ;
must be under God's rule, 475.
Consecration, magical virtues ascribed to, P. 139.
Constance, council of, decreed against keeping faith
with heretics, P. 134.
Contingent, or casual things, ordered by God, ii.
458.
Contrition, distinguished from attrition, P. 96.
Conversion, a turning of the heart towards a new
centre, ii. 19 ; why sinners are so much affected
when first converted, 44 ; a man cannot con
vert himself, 1C8 ; a universal change, 355 ; the
same thing with regeneration, vocation, reno
vation, ib. ; how we may know whether con
verted or not, 365 ; condition of the converted
safe and comfortable, 368.
Converse of the believer with God includes visits,
iii. 170 ; walking with God, ib. ; friendly confer
ence, 172 ; kind entertainment, ib.
CONVICTION OF HYPOCRITES, ii. 241.
Conviction, wrought by God, gives a new sense of
sin and danger, i. 72.
Corruption of nature, the ground of a sinner's
humiliation, i. 3 ; is a sin, 4 ; wherein it con
sists, 5 ; is the foundation of our misery, ib ;
consists in a privation of all that is good, anti
pathy to God, and propensity to all evil, t'6. ;
extends to all faculties of the soul, 10 ; its rnon-
INDEX.
in
strousness and strength, 11 ; how it propagates
itself, 15 ; mortification of, a preparation for
bearing the cross, 489 ; is all sin in one, ii. 203.
Countenancing the sins of others makes us par
takers of them, ii. 344 ; may be by defending,
ib. ; by justifying, 345 ; by extenuating, ib. ;
commending, 346 ; conniving at, ib. ; by com
pany, 347 ; by rejoicing, ib.
Covenant, assurance of interest in, an encourage
ment to prayer, i. 202 ; of grace, its foundation
the righteousness of Christ, 308 ; why called a
testament, 309.
Creation, new, first step in, is of light, ii. 26 ;
requires an infinite power, 28.
CREATURE, THE NEW, ii. 3.
CROSS, TAKING UP THE, i. 447.
Cross, he who will not bear, not a Christian, i. 447 ;
includes loss and damage, ib. ; shame and re
proach, 450 ; pain and torture, ib. ; death itself,
ib. ; what it is to bear, 451 ; to be borne patiently,
453 ; cheerfully, 454 ; fruitfully, 455 ; is ordi
narily the lot of Christians, ib. ; reasons why it
is so, 456; embitters the world to them, 459;
cannot ordinarily be avoided without sinning
against Christ, 4(30 ; they who sin ordinarily to
avoid, are not Christians, ib. ; they do not bear
who lay it upon others, 472 ; who will not for
sake their sins for Christ, 473 ; who will bear
but some part of it, ib. ; who do not think the
gospel worth knowing, 474; who neglect the
worship of God, 475 ; exhortations to bear it,
479 ; to be prepared for, ib ; how this is to be
done, 480 ; the pleas against bearing answered,
502 ; of Christ, how to be gloried in, ii. 4 ; sign
of, how, according to the Romanists, it teaches
all needful doctrjne, P. 81.
CURSE, SINNERS UNDER THE, ii. 517.
Curse of God, what it is to be under, ii. 106 ; can
only be removed by Christ, 107; the penalty
of God's violated law, 517 ; sin brings under it,
618 ; they who are delivered from, ought to
praise and adore their .Redeemer, 525.
Damned, their misery for not hearing and obeying
the word, i. 435.
DARKNESS, UNCONVERTED SINNERS ARE, ii. 355.
Darkness, to be in, is to be in sin, the work of
darkness, ii. 356 ; under Satan, the prince of
darkness, 357 ; under the wrath of God, the
fruit of darkness, ib. ; near to hell, the place of
darkness, ib. ; fearful, 359 ; those are in who
walk in the ways of darkness, 360 ; who want
spiritual discerning, 361 ; who act not for God,
ib.
Day of grace, when it may be said to be past, i.
142 ; not past with a sensible sinner, 143.
Death, the end of a wearisome pilgrimage to the
Christian, i. 246 ; of Christ, real, iii 64 ; violent,
ib. ; cruel, ib. : shameful, ib. ; cursed, 65 ; the
same, as to the main, that was due to us, ib. ;
was for us, in our stead, 66 ; the punishment of
our sin, ib. ; the price of our redemption, 70 ;
a sacrifice of expiation, 71.
Debt of the elect, paid by Christ, i. 274.
Decrees, God's, unreasonable to pry into, i. 128.
Delight, an act of soul-worship, ii. 304.
Desire after Christ, proceeds from a sinner's sense
of his misery, i. 87 ; virtually faith, ii. 128 ; an
act of soul-worship, 303.
Despair, only two cases of, recorded in the history
of 4000 years (Cain and Judas), ii. 135.
Diogenes, his contempt of the world, ii. 280.
Dispensations of God must be submitted to, ii. 489.
Dissension, a cause of misimprovement of afflic
tions, ii. 214.
Distractions by worldly cares, a hindrance to profit
ing by the word preached, i. 437.
Divisions and contentions, the cause of sufferings,
i. 465 ; who are the instruments of, 509.
Dogs, why false teachers are called, i. 247.
Dominicans, required to recite their prayers while
dressing, P. 17.
Dominion of God, absolute, ii. 381 ; justifies elec
tion, ib.
Door, at which Christ knocks, is the heart of man,
ii. ;"1 ; who they are who do not open, 80; who
that open deceitfully, H2 ; motives to open, 84 ;
misery of them who will not open, 90.
DuMimj, spoken favourably of byKomanist writers,
P. 217.
Duties, to be specially attended to which are too
much neglected by professors, ii. 377 ; for the
neglect of which we are reproached, 378 ; which
the providence of God more particularly calls us
to, 319 ; that have a special tendency to en
dear the ways of God to others, 38 > ; to which
we have naturally most averseness, 381 ; which
we are under temptation to neglect, ib.
DYING IN FAITH, i. 238.
DYING, CHRIST'S, FOR SINNERS, iii. 63.
Dying in faith, what meant by, i. 238 ; they who
die so, die honourably and comfortably, 239.
EARTHLY-MlNDEDNESS, THE LORD'S OWNERSHIP OF
ALL THINGS, AN INDUCEMENT FROM, i. 365.
Earthly blessings, how they are promised, i. 408.
Election, doubts about, an impediment to faith,
i 127 ; cannot be known before faith, ib.
END, GOD'S, IN SKNDING CALAMITIES AND AFFLIC
TIONS ON HIS PKOPLS, ii. 185.
Enemies, God can secure against the power and
violence of, ii. 502.
England, God's judgments upon, ii. 189 ; wicked
ness of, 302.
Enjoyments, outward, of unconverted, uncomfort
able, unsanctified, accursed, i. 345 ; afford ad
vantage for fruitfulness, ii. 442.
Enmity of men against God, iii. 18.
Epaminondas the Theban, his frugality, ii. 279.
Equivocations, not peculiar to the Jesuits, 1' 2 16.
Erasmus, his account of the religion of Romanists,
P. 134.
Erroneous teachers and seducers described, ii. 3.
Errors and mistakes of brethren to be treated with
forbearance, iii. 104.
Essenes, spent their whole time in prayer and
meditation, ii. 290.
Esteem, an act of soul-worship, ii. 301.
Eternity, living in the view of, a remedy against
anxious carefulness, ii. 170.
Kucharist, in partaking of, Romanists require no
actual reverence or devotion, P. 38.
EVERYTHING, PRAY FOR, ii. 102.
Evil, a small one, may be great in its consequences,
i 504 ; how ordered and over-ruled by God, ii.
459.
Evidences for heaven, to be cleared up, i. 241.
Example of sin, in one, may occasion many, ii.
338 ; of Christ, in forbearance, iii. 104.
EXCELLENT KNOWLEDGE OF CHRIST, i. 247.
Experience, an encouragement to faith in prayer,
i. 215.
Expiation by legal sacrifices, how it differs from
that by the death of Christ, iii. 75.
FAITH, i. 63.
FAITH, LIVING BY, i. 174.
FAITH IN PRAYER, i. 197.
FAITH, DYING IN, i. 238.
Faith, the principal condition of life, i. 63 ; sal
vation depends on, ib. ; what it is, 64 ; com
prises knowledge, t'6. ; assent, 65 ; recumbence,
ib. ; implies coming to Christ, *. ; fleeing to
him as to a stronghold, 66 ; leaning upon him,
6fr ; adhering to him, 68 ; rolling or casting our
selves upon him, 69 ; applying him, ib. ; receiv
ing him, 70 ; embracing him, 71 ; includes in it
sense of misery, 72 ; rejecting of other depend
ences, 73 ; submission, ib. ; resolution to per
sist in dependence, 74 ; support, 75 ; consent to
accept Christ on his own terms, ib. ; justifying
or saving, its object is Christ, ib. ', assents to
the whole of Scripture, but does not justify as
so assenting, 76 ; is not an assent to a proposi
tion affirmed, but affiance in a Saviour offered,
77 ; its principal and proper object the person
of Christ, ib. ; and that not barely considered,
but as clothed with righteousness, ib. ; at first
relies on Christ, not as having pardoned, but as
IV
INDEX.
willing to pardon, 78 ; wrought by God, ordi
narily by several steps, ib. ; discovery of sin, ib.',
application of the desert of sin, 79 ; compunc
tion, 80 ; inquiry, 81 ; renunciation of all un
safe ways, 82 ,' revelation of Christ, 83 ; hope, 84 ;
self-abhorrence, 86 ; valuing of Christ, ib. ;
strong desires after Christ, 87 ; persuasion, 89;
resolution to comply with the Lord's invitation,
90 ; encouragements to, 96 ; impediments of, 101 ;
historical distinguished from saving, ib ; former
may be had by hypocrites, reprobates, the actu
ally damned, the devils, 102 ; impediments to,
101 ; a conceit that we have faith already, ib. ;
a. conceit that faith is a business of no great
difficulty, 115 ; a conceit that the terms of
Christ are hard, 117 ; resting in our own right
eousness, 123 ; difficulties about election, 127 ;
feeling of unworthiness, 129 ; want of prepara
tion, 133 ; fear that it is too late, 138 ; fear that
we have sinned the unpardonable sin, 146 ; want
of fulfilment of the conditions of the promise,
153 ; its object not a proposition or a promise,
but Christ, 154 ; means of attaining, 156 ; prayer,
157 ; hearing the word, 170 ; living by, what it
is, 174 ; a sense and acknowledgment that we
cannot live without God, 175 ; a reliance upon
God for continuance of what we have, and sup
ply of what we have not, ib. ; is not an act, but
a life of acts, ib. ; objects of, 176 ; divine attri
butes, ib. ; offices of Christ, ib. ; mutual rela
tions between God and his people, 177 ; pro
mises, ib. ; providences, ib. ; directions how to
live by, ib. ; asking in, what it implies, 197 ;
discouragements of faith in prayer removed,
218 ; faith of dependence may constitute a
prayer of faith, though assurance be absent,
229 ; objects on which it is acted, 230 ; the
name of God, ib. ; the free offers of Christ, 231 ;
the general promises, ib. ; its acts, ib. ; renounc
ing of all supports and refuges but Christ, ib. ',
submission, ib. ; acceptation, 232 ; appropria
tion, ib. ; resolution, 233 ; expectation, ib ; en
couragements to, in reference to the success of
prayer, ib. ; its difference from presumptuous
confidence, 234 ; the elders died in, 230 ; direc
tion for dying in, 24u ; and repentance of the
best is imperfect, 312 ; its power to support
under the cross, 498 ; in what sense the gift of
God, ii. 108 ; in its lowest degree, is a consent
to take Christ as God offers him, 122 ; of for
malists may be so like that which is saving and
justifying, that both themselves and others may
mistake it, 259 ; wherein it is defective, 266 ;
discouragements to, removed by the sight of God
on a throne of grace, iii. 131 ; though weak, has
encouragement to come to the throne of grace,
134 ; implicit, alone required of Romanists, P.
50 ; saving, or justifying, not necessary by their
doctrine, 75 ; implicit, sufficient, 76 ; explicit
is impossible, and if it were possible, is not of
the nature of justifying, 79.
Fasting, Romanist, is no fasting, is no good work,
and is not necessary, P. 250 ; a ridiculous piece
of mockery, 254.
FATHER AND SON, BELIEVERS' COMMUNION WITH,
iii. 165.
Fear of the cross, makes it worse than it is, i. 486 ;
makes a Christian less fit to bear the cross than
a weaker one whose fears are less, 487 ; exposeth
to what is far worse than any cross we can meet
witn, ib. ', how to be removed, 488 ; of sin, a
means of preserving us from it, ii. 228 ; of God,
may be great even in natural men, 277 ; an act
of soul worship, 303 ; of man, how unreasonable,
470.
FEELING OF OUR INFIRMITIES, CHRIST TOUCHED
WITH, iii. 81.
Fig-tree, kind of, in Palestine, bore fruit all through
the year, ii. 392.
Formalists, are not in a state of salvation, ii. 295 ;
are exposed to the curse of God, 523.
Free-will, doctrine of, the foundation of all popery
(Luther), ii. 128 ; exempts man from God's
power, 129 ; refutation of, ib.
Friends, ought to be helpful to one another in dis
covering sin, ii. 216.
FRUIT, CHRIST SEEKING, AND FINDING NONE, ii. 385.
Fruits, good, what they are, ii. 386 ; must be real,
387 ; such as import a change of soul, 388 ; dis
tinguishing, ib. ', seasonable, ib. ; sound, 389 ;
must be in fulness, ib. ; proportionable to the
means, 390 ; increasing, ib. ; in variety, 391 ;
lasting, ib. ; means to be used for producing,
394, 431 ; which respect God more particu
larly are acts of admiration, 445 ; of subjection,
446 ; of complacency, ib. ; which respect our
selves are temperance, chastity, humility, mo
desty, contentedness, 447 ; which respect others
must be both in heart and life, 448 ; some should
be cultivated with peculiar care, 449 ; those to
which we are naturally averse, ib. ; which are
too much out of fashion, 450 ; which we are
specially engaged to bring forth, 452 ; whose
goodness and advantage is most extensive, ib. ;
which we are most tempted to neglect, ib.
Fruitfidness, advantages of, ii. 412 ; impediments
of, 419 ; unmortifiedness, ib. ; worldliness, 420 ;
privateness of spirit, 422 ; carnal indulgence,
ib. ; mistaking that for good fruit which is not,
ib. ; looking more at comfort than duty, 429 ;
being too much taken up with little things, 430 ; •
directions for, 431.
Gain, unlawful, a hindrance to faith, i. 121.
Glory, steps by which fallen man is raised to, i. 256.
GOD, CHILDREN OF, SHOULD NOT BE PARTAKERS
WITH OTHERS IN THEIR SlNS, ii. 334.
GOD'S END IN SENDING CALAMITIES AND AFFLIC
TIONS ON HIS PEOPLE, ii. 185.
God, his mercy should lead to repentance, i. 57 ;
the owner of all things, 366 ; of the world in
general, ib. ; of lands, 367 ; the fruits of the
land, 368; money and clothes, ib ; ourchildren,
ib. ; ourselves, 369 ; bodies, ib. ; souls, ib. ; his
greatness considered, 379 ; his right to pass by
some, when he chooses others, 380 ; the freeness
of his love, 383 ; consideration of his attributes
a means to bear the cross, 492 ; his dispensa
tions, are judgments to all who are out of Christ,
ii. 107 ; his giving over a people, the worst of
judgments, 192 ; misconceit of his mercy, an
occasion of man's false hope, 243 ; his rule over
all, 454; objects of his government, 455 ; heaven
and earth, ib. ; all the parts thereof, 456 ; things
great and small, ib. ; all beings and all motions,
ib. ; actions and events, 457 ; substance and
circumstances of things and actions, ib. ; end
and means, ib. ; things orderly and confused,
458 ; things necessary and contingent or casual,
ib. ', good and evil, 459 ; things natural and volun
tary, ib. ; properties of his government, 460 ; it
is supreme, ib. ; absolute, 461 ; irresistible, 462 ;
perfect, ib. ; over all things at once, ib. ; easy,
463 ; continual, ib. ; his right and ability to rule
all, 463 ; danger of not submitting to, 469 ; his
government in all things must be observed, 492 ;
his government a great support under fears and
dangers, 495 ; is in covenant with his people,
through the mediation of Christ, iii. 117 ; is a
God hearing prayer, 118 ; the manner of his
presence with his people, 119.
Gospel, contempt of, disobedience to, unfruitful-
ness under, the cause of God's judgments, i. 16 ;
a great mercy, or a great judgment, 430 ; preach
ed, is the word of God, not of men, 432 ; is that
by which we must be judged, 434.
GRACE, THRONE OF, COMING BOLDLY UNTO, iii. 110.
Grace, in this life, has perfection of parts, but not
of degrees, i. 38 ; its implanting and continu
ance in the soul is from the righteousness of
Christ, 307 ; is advanced by the cross, 458 ; low
degrees of, not to be rested in, 495, ii. 297 ;
restraining, may be when renewing is not, ii.
8 ; doctrine of a sufficiency vouchsafed to all
men, contrary to Scripture and experience,
79 ; must first be planted in the heart, and
continually fortified and increased, 434 ; throne
of, to come to, at once our privilege and duty,
iii. 110 ; equivalent to mercy-seat, 112 ; inti
mates what God is to us, 115 ; as a God in
Christ, ib. ; as a God reconciled, 116 ; as a God
of forgiveness, ib. ; as a God in covenant. 117;
as a God that will have communion with his
people, 119 ; to be approached with holiness of
heart and life, 124 ; with fear and reverence,
125 ; with sincerity, ib. ; with subjection, 12(! ;
with love and affectionateness, ib. ; in faith, 127.
Graces, special, for mortification of sin, ii. 232 ;
love to God, ib. ; faith, 76. ; fear, ib. ', and affec
tions, hypocrites may go far in, 252.
GRACIOUS INVITATION, CHRIST'S, TO SINNERS, ii. 34.
Gratitude, an act of soul-worship, ii. 314.
Grief nn& sorrow for sin, passionate, is the fruit
and not the forerunner of faith, i. 138.
Habits, held by the Romanists not to be com
manded or forbidden by the law of God, P. 115.
Bating of relatives. &c., for Christ's sake, how to
be understood, i. 447.
Hatred of sin is an act of repentance, i. 26 ;
whether it may consist with any love of it, 38 ;
an important affection for mortifying sin, ii.
231 ; of God, according to the Romanists, no
sin, P. 69.
HEARING THE WORD, i. 248.
Hearing the word, a means of attaining faith, i.
170 ; must be with diligence, 171 ; without pre
judice, ib. ; most heed to be given to what is
most suitable, 172 ; should be accompanied with
prayer, 174 ; we must take heed how we hear,
428 ; an act of eternal consequence, 431 ; a sin
to neglect opportunities of, 434 ; is a duty en
joined by Christ, 43d ; impediments to it, ib. ;
ignorance, ib. ; contempt, 437 ; distractions, ib. ;
prejudice, 438 ; obduration, 439 ; bad ends and
principles, ib ; directions for profitable, 440.
Heart, tenderness of, what it is, i. 136 ; of the
sinner shut against Christ, ii. 45 ; what kind of
Christ delights to dwell in, 97 ; humble, broken,
sincere, ib. ; not required in Romish worship,
P. 13.
Heathen, though they have gone far in outward
reformation, come short of true repentance, i.
45 ; may have moral virtues, but are not new
creatures, ii. 9 ; never refused to admit Christ
knocking, 61 ; how far they may be careful to
avoid sin, 282.
HEAVEN, SOUL-IDOLATRY EXCLUDES MEN OUT OF,
ii. 299.
Heaven, endeared to us by the cross, i. 459 ; ne
glected, when men are too careful about the
world, ii. 152 ; many think themselves sure of,
who shall never come there, 242 ; how far pro
fessors may go, and yet come short of, 2i5 ; the
greatest part of those who enjoy the gospel have
no right to, 293 ; children of light should walk
in the view of, 383.
Heresy, no kind of reputed a sin by the Roman
ists, if it be out of ignorance, and without per
tinacity, P. 52 ; is even meritorious if it be
adopted from the teaching of a famous preacher
or bishop, ib.
Heretics, no faith to be kept with (Council of Con
stance), P. 134 ; a virtue to deprive of their
estates and lives, 135 ; have no claim upon any
for relative duties, 213 ; any one may kill, ib. ;
what they have sold may be taken from the
buyer without compensation, 233.
High-priest, Christ discharges all the offices of, by
sacrifice and intercession, iii. 82.
Hindering the sins of others, when we can, a
duty, ii. 348.
Holiness, necessity of, not lessened by the impu- >
tation of Christ's obedience, i. 297, 304 ; of life,
needless, by the popish doctrine, P. 103.
Holy Ghost, how he intercedes for us, and assists
us in prayer, i. 207 ; his peculiar glory placed
in communion with believers, iii. 175.
Hope, how it is supported, i. 84 ; an act of soul-
worship, ii. 303 ; has great encouragement from
the intercession of Christ, iii. 155.
Hopes of heaven, false, grounds of, ii. 242 ; igno
rance and inadvertency, ib. ; negligence and
slothfulness, ib. ; self-love, 243 ; misapprehen
sions of God, ib. ', vain and insufficient pleas,
244.
Humility, how it may be promoted, i 437 ; ground
for, swept away by the Homish system, P. 105.
ition for sin, a preparation for Christ, ii.
127.
HYPOCRITES, THE CONVICTION or, ii. 241.
Jlu/iim-ites, whether they can do pood works, i.
112 ; three sorts of, ii. 241 ; their pleas, 24-t ;
many go far in the ways of Christ, and yet come
short of heaven, 215 ; in revelations, dreams,
visions, ib. ', the gift of prophecy, ib. ; miracles,
246 ; tongues, ib ; knowledge, ib. ; graces and
affections, 252; some kind of repentance, 254;
of faith, 258 ; of love to God, 269 ; to Christ. 270 ;
to the people of God, ib. ; of joy and delight in
spiritual objects. 273; of zeal for God and his
concernments, 275 ; of fear of God, 277 ; of con
tempt of the world, 278 ; in the avoidance of sin,
281 : in acts of piety and godliness, 287 ; in acts
of charity, 291 ; in sufferings, 291.
IDOLATRY, SOUL, EXCLUDES MEN OUT OF HEAVEN,
ii. 299.
Idolatry, definition of, ii. 300 ; two sorts of, ib ',
soul, all natural men are guilty of, 305 ; whether
the regenerate may be guilty of, 306 ; danger
of, 30- ; secresy of, 308; different forms of ib. ;
making a god of the understanding, ib. ; the
will, ib. ; the fancy, the senses, 309; the belly,
ib. ; pleasures, ib. ; credit, ib. ; riches, 310 ; rela
tions, 311 ; friends and allies, ib. ; enemies, ib. ;
the creatures, ib. ; Satan, 312 ; lusts, ib.; acts of
worship rendered to these idols, 313 ; continu
ance in, will shut out from heaven, 326 ; in some
sense worse than open idolatry, 327 ; how to be
avoided, 331 ; of the Romanists, P. 122.
Ignatius, his discipleship, i. 450.
"ignorance, sins of, propositions and distinctions
respecting, i. 31 ; of Christ a pernicious evil,
259 ; in this land inexcusable, 261 ; a great
impediment to hearing and profiting by the
word, 436 ; inconsistent with being a new crea
ture, ii. 26 ; a cause of men's mistaking their
condition, 242 ; wilful, severely dealt with in the
judgment, 293 ; held in high repute by Roman
ists, P. 47 ; sum of their doctrine regarding,
55 ; probable, will make any sin lawful, according
to their doctrine, 242.
Imitation of the sins of others, a partaking of
them, ii. 334.
Impenitent sinners, apt to think themselves not
so great sinners as others, i. 23 ; characteristics
of, 42 ; he is impenitent who does not leave sin
at all, ib. ; who does not leave all sin, 43 ; who
leaves sin only outwardly, ib. ; who leaves sin
only because he cannot commit it, ib. ; who
leaves it only out of sinister respects, 44 ; who
leaves one sin for another, ib. ; who leaves sin
but for a time, ib. ; who leaves sin, but does not
endeavour to subdue it, ib. ', who so turns from
sin as he doth not turn to God, 45 ; who never
had a full, clear, discovery of sin, 46 ; who has
not some sense of the corruption of his nature,
ib. ; who is loath that his sin should be disco
vered, 47 ; who will not endure a reproof, ib. ;
their misery, 48.
Impotence of men to do anything without Christ,
ii. 104 ; a total privation of power, ib. ; to satisfy
justice, ib. ; to pacify the hatred and wrath of
God, 105 ; to avoid the curse of the law of God,
106 ; to escape judgments, 107 ; to deliver from
hell, ib. ; to procure or act any grace, 108 ; to
subdue any lust, 110 ; to improve any ordinance,
111 ; to remove any spiritual distemper, 112 ;
to do anything as they ought, 113 ; consistent
with endeavour, 131.
Imputation of Christ's sufferings, equivalent to
the acceptance of them for us, i. 285; of his
righteousness taught in hundreds of places of
Scripture, 289 ; of his active obedience, 290 ;
views of the Arminians and Papists, 295 ; of sin
to Christ, not unrighteous, iii. 52.
Indifferent tilings, not to be used to the offence of
others, ii. 338.
INFIRMITIES, OUR, CHRIST TOUCHED WITH THE
FEELINQ OF, iii. 81.
INDEX.
Infirmities, with the feeling of which Christ is
touched, are whatever our weak and frail con
dition makes us subject to suffer by, iii. 82 ; he
knows them all, 83 ; knows them experimentally,
ib. ; is affected with them, 84 ; pities, has com
passion on them, ib. ', and that with the motions
and acts of love, ib. ', with an inclination to suc
cour and relieve, ib. ; is affected with them as a
man, 85 ; as one very much and nearly con
cerned in us, 86 : affected with them really and
to purpose, 87 ; with all of them, 88 ; with those
which are the effects of sin, ib. ; his sympathy
proportionable, 91 ; constant and perpetual,
92.
Iniquity, purging of, better than outward deliver
ance,' ii. 201.
INSUFFICIENCY, MAN'S, TO no ANYTHING OF HIM
SELF, ii. 101.
Intention, an act of soul worship, ii. 301 ; virtual,
all that is required of the Romish clergy in their
offices, P. 11 ; habitual, held to be sufficient, 12 ;
implicit, held to suffice, ib. ; is held to exist,
though there be none, provided only there be
not an absolutely contrary intention, 14.
INTERCESSION, CHKIST'S MAKING, iii. 143.
Intercession of Christ, a great encouragement in
prayer, i. 204 ; consists in appearing for us, ib. ;
presenting our persons to God, ib. ', offering our
prayers, 205 ; sanctifying our prayers, ib. ; an
swering all accusations that can be framed
against our prayers, ib. ; mingling his own
prayers with ours, 206 ; praying for us, ib. ; is
perpetual, iii. 144 ; is his appearance in heaven
on behalf of his people, 145 ; as their advocate,
ib. ; presenting his death as suffered in their
stead, 146 ; his will and desire that his people
may have all the purchase of his blood, ib. ; is
prayer, 147 ; though with some differences both
from ours and from his own while on earth, ib. ;
is grounded on merit, 143 ; is acceptable to God,
i&. ; by virtue of it all believers from the begin
ning of the world pardoned and saved, 150 ; its
perpetuity, ib. ', some difference at the end of
the world, but not a cessation, 151 ; should lead
us to admire his loving-kindness, 152 ; is the one
end of his life, ib. ; a great encouragement to
faith and hope, 155 ; advantages which flow
from, 156 ; accommodated to all our infirmities,
159 ; sure to prevail, 161.
INVITATION, CHRIST'S GRACIOUS, TO SINNERS, ii. 34.
Irreverence in prayer, encouraged by the Romish
doctrine, P. 22.
Israel, ten tribes, ruined for sins of which they
were ignorant and unconvinced, ii, 205.
Jehu, his zeal for reformation, ii. 276 ; did more
than some of the good kings of Judah, 282.
Jesuits, their practical divinity not more corrupt
than that of other Homanists, P. 4.
Jfzreel, the " scattered of the Lord," and the " seed
of the Lord," ii. 457.
Joy in spiritual things, hypocrites may have some,
ii. 273 ; wherein it is defective, 275.
Judas, had power to work miracles, ii. 247 ; the
lips of, might, according to the Romanists, be
objects of worship, as having kissed Christ,
P. 126.
Judgment, the principal part of God's government,
and must be accordingly prepared for, ii. 494.
Judgments, God's, upon others, what use we should
make of, i. 16 ; upon England, ii. 189 ; spiritual,
inflicted on his own children for not improving
temporal calamities, 193 ; non-improvement of,
a heinous sin, 196 ; in what respect we should
be thankful under, 239.
Julian, the apostate, his cunning methods to en
snare the Christians, i. 476.
Justice of God obliges him to punish fin, i. 283 ;
is fully satisfied by Christ's suffering in our
stead, 284 ; men cannot satisfy, without Christ,
ii. 104.
JUSTIFICATION BY THE RIGHTEOUSNESS OF CHRIST,
i. 273.
Justification, actual, is not before faith, i. 294 ;
Romanists confound with sanctification, P. 62.
Killina, allowed by the Romanists in many cases
where it is clearly murder, P. 214.
Kings, in what respect Christians are, iii. 37.
Knocking, Christ's, at the door, what it implies, ii.
39 ; checks of conscience, 52 ; acts of providence,
53 ; ministry of the word, 54 ; motions of his
Spirit, 55.
KNOWLEDGE OF CHRIST, THE EXCELLENT, i. 247.
Knowledge of Christ, characters of that which is
excellent, i. 251 ; it is extensive, appropriating,
effectual, ib. ; fiducial, 253 ; useful, ib. ; desired
by the most excellent creatures on earth and in
heaven, ib. ', is a knowledge of the glorious ex
cellencies of God, 255 ; making those excellent
that have it, ib. ; evil of despising, 258 ; of not
communicating to others, ib. ; means of attain
ing, 261 ; of increasing, 262 ; how we may know
whether we have attained it, 269; of divine
things, unchristian men may have, ii. 246 ;
theirs is not truly experimental, 250 ; nor effi
cacious, 251 ; hypocrites may go far in, 246 ;
wherein theirs comes short of that which is
saving, 250 ; the foundation of almost all that
is saving, P. 47 ; decried by the Romanists, ib.
Law, a non-conformity to the whole, is a trans
gression of the whole, i. 4 ; man, in his own per
son, cannot perfectly obey, ii. 106 ; we must
obey every part of, to manifest our subjection
to God, 487 ; the least part of, more valuable
than heaven and earth, 529 ; a sinner cannot
be justified by observance of, 534 ; commands
the act, but not the manner (Aquinas), P. 39.
Leaving all for Christ, the condition of being his
disciple, i. 447.
Liberality, a greater blessing than riches, i. 365.
Life everlasting, the reward of faith, i. 97 ; the
present possession of the believer, 98 ; what it
is which they have who come to Christ, 357 ;
another kind of temporal, ib. ; spiritual, 359 ;
eternal, 361 ; marks of spiritual, 363 ; breath,
motion, sense, ib. ; eternal, not confined to hea
ven, iii. 165.
Light, denotes spiritual knowledge, ii. 362 ; purity
and holiness, ib. ; the favour of God, and joy and
comfort, ib. ; glory and happiness, ib. ; is de
lightful, 365 ; is accompanied with heat, 366 ; is
progressive, ib. ', consolation to those who are in,
368; to be children of, denotes descent, 371;
propriety, ib. ; distinction, ib. ; residence, ib. ;
constitution, ib. ; obligation, ib. ; to walk in, is
to walk at a distance from darkness, 372 ; to
walk boldly, 373 ; exemplarily, ib. ; cheerfully,
375 ; directions for walking in, ib. ; not according
to opinion, ib. ; follow the light of the word fully,
377 ; walk above the world and earthly things,
382 ; walk in the sight of heaven, 383 ; motives
to walk in, 384 ; otherwise we walk undutifully,
as disobedient children, ib. ; cross God's design,
ib. ', undermine our hopes, ib.
LIVING BY FAITH, i. 174.
LIVING AS STKANGERS, i. 243.
Living as strangers in the world, necessary in
order to dying in faith, i. 243.
LORD, THE, RULES OVER ALL, ii. 454.
Lord's day, and other holy days, Romanists hold
not to be profaned by any acts of wickedness,
P. 212.
Lord's prayer, addressed by Romanists to saints,
male or female, P. 47.
Losing all things to gain Christ, what is meant
by, i. 268.
LOVE OF CHRIST, iii. 3.
Love of God, its freeness, i. 383 ; to Christ, a mean
to bear up under the cross, 481 ; attained and
maintained by thoughts of his love to us, 483 ;
of God, how manifested to sinners, ii. 41 ; of
Christ, ardent, transcendent, everlasting, ib. ;
to Christ, a sign we are in him, 122 ; to the
brethren.want of,often disguised as zeal for truth,
207 ; to God, a means to make us hate sin, 232 ;
to God and Christ, what kind of may be in hypo
crites, 269 ; it is not ingenuous, nor superlative,
272 ; an act of soul-worship, 302 ; of God, long
clouded from the world, appears in the se&ding
Til
of Christ, ib. ; of Christ, appears by his expres
sions, ib. ; his thoughts, ib. • by what he has
done for us, 5 ; by what he has given us, 8 ; by
his sufferings by us, 11 ; with us, 12 ; for us, ib. ;
is free, unchangeable, incomprehensible, 14;
magnified by the consideration of who are the
loved, 15 ; and who is the lover, 21 ; and of the
manner of the love, 26 ; is greater than that of
the best men for one another, ib. ; comprises,
and eminently contains, the love of all relations,
76. ; is perfect, 27 ; is more than man's love of
himself, ib. ; is more than his love of angels, 28 ;
is more than his love of all heaven and earth,
29; is as his love of himself, in some respects
more, 30 ; is as the Father's love of him, 36 ;
is distinguishing, 37 ; personal, 38 ; how men
are rendered capable of, 41 ; its greatness, 77 ;
its freeness, ib. ; should excite love in return,
78 ; a great love and most extensive, 94 ; free,
95 ; lasting, ib. ; peerless, ib. ; cordial, 96 ; all-
sufficient, 97 ; to God, not required by Ro
manists, P. 62 ; neither habitual, ib. ; nor
actual, 63; those who say in words that it is
necessary, neutralise it, 65.
Lusts, they who will not part with, cannot be
Christians, i. 473; reigning, are idols, ii. 3jO;
how men make their gods, 312.
Luther, his stumbling before his conversion, i. 302.
MAN BY NATURE UNWILLING TO COMB TO CHRIST,
i. 331.
MAN'S INSUFFICIENCY TO DO ANYTHING OF HIM
SELF, ii. 101.
Han, the most debased of all earthly creatures, i.
14 ; by nature far from Christ, 332 ; in respect
of knowledge, ib. ; of union, ib. ; of participa
tion, 333 ; of converse, ib. ; without Christ, can
do nothing, ii. 102, 113 ; alone of earthly crea
tures, properly capable of government, 460 ;
nothing in him to attract Christ's love, iii. 16.
Marcdlinus, bishop of Rome, condemned as an
apostate, i. 477.
Marius, bishop of Arethusa, an example of con
sistency, ii. 526.
Martyrdom, in general held by the Romanists to
be a work of supererogation, P. 117.
Martyrs suffered far less than Christ, iii. 65.
Mary, Queen, her persecution permitted as a chas
tisement for not carrying out the Reformation
begun by Edward VI., i. 464.
Mass, sacrifice of, its horrid wickedness, iii. 61 ;
the only public service the Romish laity are
ordinarily obliged to, P. 9, 24 ; only presence at
it required, 27 ; no attention of mind needful
for, 28 ; doctrine of, involves the daily slaughter
of Christ, 140 ; blasphemy in the service of the
offertory, 142.
Means, of grace, have no efficacy of themselves,
ii. 112 ; God stands in no need of, to accomplish
the end he aims at, 458.
Meditation, how far hypocrites may use, ii. 290 ;
not inculcated by Romanists, P. 40.
Mercies, providential, are amongst Christ's knock-
ings at the door of men's hearts, ii. 63.
Mercy of God, though infinite, does not lead him
to pardon the impenitent, i. 57 ; the object of
faith, 76 ; the more to be praised and admired,
because its object is so contemptible, ii. 454 ;
respects misery in the object, as grace respects
unworthiness, iii. 111.
Mercy-seat, what it signified respecting God, iii.
112 ; a God of a glorious majesty, ib. ; of al
mighty power, 113; of holiness, ib. ; of wisdom,
ib. ; of omniscience, 114 ; a God in Christ, 115 ;
a God reconciled, 116 ; a God of forgiveness, ib.;
a God in covenant, 117 ; a God that will have
communion with his people, 118 ; a God that
hears prayer, ib. ; a God present with his people,
119 ; a God that will shew grace and mercy to
his people, 121.
M indf ulness, an act of soul-worship, ii. 301.
Ministers are sent by Christ, i. 433 ; inequality
amongst, the first step to the papal encroach
ments, 505 ; how may be guilty of their people's
sins, ii. 351.
Ministry, one main end of, to convince of misery
ii. 118.
Miracle, what it is, ii. 112 ; hypocrites may do, 246.
Misery of man without Christ, its elements, i. 3;
not only unable to free ourselves from, but in
sensible of, 7 ; of man by nature, ii. 47 ; is in
possession of Satan, 16. ; under the curse of the
law, 48 ; under the wrath of God, 49 ; under the
sentence of condemnation, ib. ; near the con
fines of hell, 16. ; of man without Christ, 118.
Mitre of the Romish bishops, what it is said to
signify, P. 58.
Mnn/cs, not ordinarily allowed to read the Bible,
P. 56.
Morality, hypocrites may go far in, ii. 286.
Mortal sins, reduced by the Romanists to seven, P.
84 ; true repentance not necessary for, 16 ;
standard of, placed so high, that it is scarcely
possible to commit, 180 : reduced to seven, * ;
covetousness, 181 ; pride, 184; vain-plory, 186;
acedia, or aversion to divine things, 188 ; anger,
189 ; envy, 190 ; gula, comprehending gluttony
and drunkenness, 191.
Mortification, a kind of martyrdom, i. 489.
Natural men far from Christ, i. 332, ii. 58 ; and
therefore miserable, i. 333, ii. 47 ; consent not
to accept Christ on the terms on which he is
offered, ib. ; are under the power of Satan, ib ;
impotency, what it is, 104 ; men, what prepara
tory acts they may do, in order to receive bene
fit by Christ, 131 ; make idols of themselves,
3U8 ; things are ordered and ruled by God, 459.
Negligence, the cause of many men's ruin, ii. 242.
NBW CREATURE, THE. ii. 3.
New creature, he who is not, no privilege or reli
gious duty will avail him, ii. 6 ; wants faith, ib :
is not in Christ, ib. ; can do no good, ib. ; man is
made when the Lord creates new and gracious
qualities in his whole soul, 7 ; not a common
work but a creation, 8 ; not any innovating
humour, ib. ; not merely a restraint of the old
man, ib. ; not moral virtues, or good nature, 9 ;
not outward conformity to the law of God, ib. ;
not a partial change of the inward man, ib. ; is
a making of the soul new in all its faculties, 10 ;
in the understanding, judgment, and assent, 11 ;
valuations, 12 ; designs, 13 ; inventions, 14 ;
reasonings, 15 ; thoughts, 17 ; consultations, 18 ;
in the will, 19 ; its inclinations, ib ; intentions,
20 ; fruitions, 21 ; elections, 23 ; consents, 24 ;
applications, 25 ; resolves, ib. ; means and ordi
nances for becoming, 29 ; special duties of those
who are, 32.
Oaths, Romanist methods of evading the obliga-
gation of, P. 204 ; none can bind them, 209.
Obedience, threefold, negative, positive, and pas
sive, ii. 281 ; how far hypocrites may go in, ib. ;
blind, accounted best by Romanists, P. 63.
Occasioning the sins of others, makes us partakers
of them, ii. 338 ; may be by evil example, ib. ;
by the offensive use of things indifferent, ib. ;
by scandalous sins, either in judgment or prac
tice, 339 ; by provoking, ib. ; ensnaring, ib. ;
leading into temptations, 340 ; shewing oppor
tunities to sin, ib. ; affording matter of sin. ib. ;
not removing occasions of sin, ib. ; authorising,
341.
Offence, of two kinds, given and taken, i. 468 ; fear
of giving, an occasion of suffering, ib.
Offer, Christ's, of himself is to men, not angels, ii.
36 ; to sinners, ib. ; to enemies, 37 ; is of his love,
41 ; himself, 42 ; his blood, ib. ', his comforts, 43 ;
his glory and kingdom, ib.
Offertory of the mass, a blasphemous service, P.
142.
Offices, of Christ, objects of faith, i. 182 ; civil and
ecclesiastical, those who put insufficient men
into, are accessory to their miscarriages, ii. 341.
Omission, sins of, are heinous, and expose to the
curse of God, ii. 520.
Omnipotence, in what sense it may be said to be
long to a Christian, iii. 5.
Opening to Christ, urged by several motives, ii.
84 ; what it is not, 80, 09.
INDEX.
Opinion, evil of walking according to, ii. 375.
Ordinances are sauctifled and made effectual by
the righteousness of Christ, i. 315 ; how we must
use in order to the making us new creatures, ii.
29 ; a special means towards fruitfulness, 435 ;
not an end, but a means, 437.
ORIGINAL SIN, i. 3.
Original Sin, the ground of a sinner's humiliation,
i. 3 ; to be repented of, 39.
OWNERSHIP, THE LORD'S, OF ALL THINGS, AN IN
DUCEMENT FROM EARTHLY-MINDEDNESS, i. 365.
Ownership, of God extends to all things, i. 366 ;
founded upon his creating and upholding them,
370 ; particulars of, 372 ; in what sense we may
be said to have of the things which we reckon
ours, 376 ; of God, a motive to thankfulness,
387 ; to self-dedication, 391 ; to patience, 407 ;
to humility, 409 ; to self-denial, 412 ; to con
tentment, 414 ; an encouragement to all, 422.
Papists, rest in the work done, without respect to
the manner of doing it, i. 443 ; how church
government is depraved among, ii. 213 ; their
strictest fast a feast, compared with the best
fare of the Essenes, 284.
Paraclete, is both a pleader and a comforter, a
comforting pleader and a pleading comforter,
i. 209.
Pardon of sin, bestowed when we repent, not be
cause we repent, i. 20.
Parents, who neglect the instruction of their
children, compared to the ostrich, i. 259 ; how
they may be guilty of their children's sin, ii. 351.
PARTAKERS WITH OTHERS IN THEIR SINS, CHILDREN
OF GOD SHOULD NOT BE, ii. 334.
PaxquU on the ignorance of bishops, P. 59.
Patience, the exercise of, and advantages by,
i. 407 ; a great support under the cross, and
how to be attained, 501 ; under afflictions a
duty, ii 239.
Paul, before his conversion, probably ascribed the
miracles of Christ to the working of Satan,
i. 152 ; yet was not guilty of the unpardonable
sin, 153 ; his different carriage in things in
different, doubtful, and necessary, 248; his
grounds of confidence in the flesh, 249.
Penance, admitted by the Romanists not to be a
sacrifice of Christ's institution, P. 101.
People of God, more peculiarly under his govern
ment, ii 460.
Perjury, according to the Romanists, a virtue in
many cases, P. J34.
Persecution is through the malice of Satan, i. 456 ;
the enmity of the world. 457 ; permitted by God,
to distinguish true disciples from hypocrites
and pretenders, ib. ; to exhibit his disciples'
faithfulness and affection to him, 16. ; for the
advancement of grace, 458 ; to take us off from
the world, 459 ; to tame the flesh, ib. ; to en
dear heaven to us, ib. ; must be prepared for,
before it comes, 479 ; endured by Christ, 501.
Persecutors, are no Christians, i. 472.
Pharisees wore broad hats to shade their eyes
from the sight of temptation, ii . 282.
Phocion, forty-five times governor of Athens, his
frugality, ii. 279.
Piety and godliness, hypocrites may go far in the
acts of, ii. 287.
Pleasures, sinful, must be parted with, i. 120.
Poor, relief of, not a duty by the Romish system,
except in cases which can never occur, P. 257.
Popes, not required to be able to read, P. 48 ; not
required to be divines, 60 ; might determine
virtue to be vicious, and vice to be virtuous, and
the church would be bound to hold it so (Bel-
larmine), 121 ; can make sin to be no sin, 237 ;
can dissolve the obligation of oaths and vows. 238.
Power of God to help his people, easily, iii. 138 ;
instantly, ib. ; irresistibly, ib. ; advantageously,
139.
Powers of heaven, the greatest of them subject to
God's government, ii. 461 ; of hell, how God
rules over them, ib.
Praise, or blessing of God, consists in acknow
ledging that to be God's which is his, i. 365.
PRAT FOR EVERYTHING, ii. 172.
I'RAYER, FAITH IN, i. 197.
Prayer, a means of attaining faith, i. 157 ; of an
unbeliever, not so sinful as his not praying, 158 ;
a necessary duty, 159 ; what it is, 160 ; ii. 172 ;
encouragements to unbelievers to pray for faith,
i. 161 ; pleas which a sensible sinner may use,
165 ; what it is to pray in faith, 197 ; may be
heard, yet the thing prayed for not granted, or
the thing may be granted, and yet not in answer
to the prayer, 201 ; encouragements to faith in,
202 ; directions to prevent doubting in, ib. ; is
God's ordinance, 211 ; has many transcendent
privileges ascribed to it in Scripture, ib.; nature
and dignity of, an argument to confirm faith,
ib. ; is the Lord's delight, 212 ; hearing of, is
glorious to God, 214 ; others' success in, an en
couragement to faith, ib. ; never wholly denied,
ib. ; usually more than answered, ib. ; may be
in faith, though we be not confident that the
very thing asked shall be granted, 216 ; various
ways in which it maybe answered, 218 ; maybe
heard, though not answered presently, 219 ; the
discouragement removed from weakness in, 222 ;
the sinfulness of, considered, 224 ; how we may
know when we pray in faith, 226 ; a duty in
cumbent on the unregenerate, ii. 31 ; two prin
cipal parts of, petition and thanksgiving, 172 ;
should be much and often, 176 ; careful, 177 ;
earnest, 178 ; spiritual, ib. ; in faith, 181 ; what
is meant by praying in the Spirit, 179 ; motives
to excite to, 181 ; most honourable to God, ib. ;
most advantageous to us, 182 ; available in every
thing, ib. ; to be improved for the discovery of
sin, 221 ; hypocrites may be much and affec
tionate in, 287; encouragement to hope .for
gracious answers to, from the consideration of
Christ's intercession, iii. 160 ; family, cashiered
by the Romanists from the rank of Christian
duties, P. 41 ; mental, acknowledged a duty,
but held to be enough if performed once in a
lifetime, 42 ; prescribed as a punishment, 45.
Prayers, of God's ancient people, are virtually
promises to us, i. 188.
Prayerfulness, honourable to God, ii. 181 ; advan
tageous to us, 182.
Praying and believing, the life, breath of a
quickened soul, i. 327 ; discouragement in,
answered by the righteousness of Christ, ib.
Preachers, were goldeu when chalices were wooden,
and wooden when chalices were golden, i. 508.
Preaching, or hearing, not required by Romanists,
P. 35.
Preparatory acts for receiving Christ, ii. 131 ;
knowledge of men's sinfulness and misery by
nature, ib. ', and of our own in particular, ib. ;
desire of deliverance, ib. ; belief that Christ
alone can deliver; diligent use of outward
means, ib. ; outward reformation, ib. ; these
acts may be done by one out of Christ, 132 ;
though not certainty, yet probability that these
will bring to Christ, 134 ; these not the cause of
conversion, nor even necessary antecedents,
136 ; yet never in vain, ib.
Presence. God's, with his people, iii. 119 ; is inti
mate, special, gracious, glorious, all-sufficient,
continuing, ib.
Presumption, an impediment to faith, i. 103; dis
tinguished from faith, ib. ', different in their
rise, id. ; in their object, 16. ; in their grounds,
105; in their effects, 106; in their properties, 1U9.
Pride, a most absurd and ridiculous evil, i. 40J ;
a perverse and desperate malady, 410 ; a trans •
cendent weakness, ib.
Priesthood of Christ, superior to the legal, iii. 143.
Priests, Romish, need not have any knowledge of
the Scriptures, P. 56.
PRIVATE WORSHIP, PUBLIC TO BE PREFERRED BE
FORE, iii. 187.
Privileges, performances, enjoyments,useless with
out Christ, i. 275.
'Probable grounds,' make any sin lawful, accord
ing to the Romanist doctrine, P. 242.
Prodigal, an emblem of a sinner, both in his fall
and his recovery by faith, i. 66 ; his unworthi-
ness did not hinder his acceptance, 129.
INDEX.
IX
Profane persons, who are, ii. 294 ; those who
commit gross acts of wickedness, ib. ; those who
neglect and slight the worship of God in public
or private, ib.
Prof lesion to be held fast, iii. 98 ; firmly, ib. ;
affectionately, 99 ; openly, ib. ; entirely, ib. ;
difficulties of holding, ib.
Professors, the sad condition of many, ii. 72.
Promises of God, objects of faith, i. 7*3, 187 ; as the
" dishes wherein Christ, the bread of life, is set
before faith, 76 ; some conditional, others abso
lute, 154; ii. 65 ; how to be improved, i. 189 ;
give encouragement to faith in prayer, 213 ;
their multitude, universality, obligement, ib ;
must be treasured up, 241 ; all made upon ac
count of Christ's righteousness, 311 ; are all
articles of the covenant of grace, iii. 133 ; though
made on special occasions, may -be applied on
others, 134 ; will be performed when seasonable,
135.
Property, to be laid out and employed for God, i.
397 ; how it is not so employed, ib. ; equity and
advantage of so employing, 399 ; danger of
neglecting so to employ, 400.
Propriety, how we may be said to have in the
things we enjoy, i. 376.
Prosperity, not good for evil men, ii. 465. ^
Providence of God, affords many encouragements
to faith in prayer, i. 210.
Providences, God's, should be observed, i. 16.
PUBLIC WORSHIP TO BE PREFERRED BEFORE PRI
VATE, iii. 187.
Punishments, God can turn what we most value
into, if we sin, ii. 469.
Quakers, a deluded generation, have an appear
ance of some contempt for the world, ii. 279.
Real worship of God not necessary in the Church
of Rome, P. 9.
Reason, is rectified in the new creature, ii. 15 ;
corruption of in the natural man, 16.
Regeneration, by some thought needless, i. 336 ;
whether the regenerate may be guilty of soul-
idolatry, ii. 306.
Rejoicing in the Lord, a ground of freedom from
anxious cares, ii. 137.
Relation betwixt God and his people, the food of
faith, i. 177.
Relations of what God has done for his people,
are virtually promises of what he will do for
them, i. 188.
Relics, Romish worship of, P. 123 ; absurdities to
which it leads, 125 ; enormous number of pre
tended, 127.
Religions, may be measured by the worship they
prescribe, P. 34 ; by this test Romanism con
demned, ib.
Religious duties, to be performed by the uncon
verted, ii. 115.
REPENTANCE, i. 16.
Repentance, an evangelical duty, i. 17; taught by
Christ, ib. ; excluded by the covenant of works,
ib. ', required in the gospel, ib. ', preached by
the apostles, ib. ; was the end of Christ's com
ing, 18 ; purchased by his death, t'6. ; has evan
gelical promises, ib. ; is urged upon evangelical
grounds, ib. ; is the condition of evangelical
mercy, ib. ; is confirmed by the seal of the
covenant of grace, ib. ; is a fundamental of
Christianity, 19 ; is the way to life, ib. ; direc
tions for the practice of, ib ', cannot make amends
for sin, 20 ; not only above the power of nature,
but contrary to it, 21 ; is accepted through
Christ, t'6. ; without it men must perish, 24 ;
wherein it consists, 25 ; in sorrow for sin, ib. ',
hatred of sin, 26 ; forsaking sin, 27 ; must be
even for sins unknown, 30 ; for sins before, and
sins after, conversion, and for natural corrup
tion, 32 ; is an imputed grace, and is to be in
constant operation, 33 ; considerations to en
force, 49 ; without it all enjoyments are cursed,
55 ; all sin is unpardoned, 56 ; all ordinances
ineffectual, ib. ; God is an enemy, ib. ', justice
VOL. III.
is unsatisfied, ib. ; wrath is unavoidable, ib. ;
death is terrible, ib. ; hell is certain, ib. ; hopes
of heaven are delusive, t'6. ; danger of delaying,
57 ; how it is unpleasing, 61 ; is the gift of God,
ii. 109; danger of deferring, ib. ; of hypocrites,
its defectiveness, 256 ; not necessary by the
Romanist doctrine, P. 82 ; not for original sin,
t'6. ; nor for venial sins, 83 ; for mortal sins may
be put off till death, 87 ; and then it may be
without sorrow for sin, 90 ; or with a slight
sorrow, 92.
Reservation, mental, not peculiar to the Jesuits,
P. 206.
Resignation of ourselves to God, wherein it con
sists, i. 391 ; motives to induce us to, ii. 476.
Resolution, is an act of soul-worship, ii. 301.
Revelations and visions, not peculiar to the godly,
ii. 245.
Revenge must be exercised against sin, ii. 231.
RIGHTEOUSNESS OF CHRIST, JUSTIFICATION BY THE,
i. 273.
Righteousness, men's resting in their own, a hin
drance to true faith, i. 123 ; personal, cannot be
the ground of justification, 271 ; of Christ, more
excellent than that of man in innocence, 272 ;
attainable by faith, t'6. ; is eternal, ib. ; which
is of the law, what it is, 277 ; why it cannot
justify, 278 ; confidence in, the ruin of many,
280 ; different forms of, 281 ; who they are that
have confidence in their own, 300 ; of Christ,
called of faith, 301 ; of God, 302 ; how we come
to have, 303 ; its imputation does not supersede
the necessity of repentance and obedience, 3u4 ;
of what use and advantage to us, 305 ; through
it is the pardon of sin, ib. ; acceptance of our
persons, 306 ; grace, and the continuance of it,
307 ; the will and the power to obey, 308 ;
interest in the covenant of grace, t'6. ; and in
the promises, 311 ; deliverance from the con
demning power of the law, 313 ; the enjoyment
and efficacy of ordinances, 315 ; improvement
of temporal enjoyments, 316 ; blessing in afflic
tions and death, 319 ; turns the law into a gos
pel to the believer, 315 ; who they are who
deny, 321 ; those who deny the satisfaction of
Christ (the Socinians), t'6. ; who deny the suffi
ciency of it (Romanists), t'6. ; who deny the
imputation of it (Arminians), t'6. ; who deny it
in effect, while they profess it in words, 322 ;
the necessity of, ib. ; how to get an interest in,
323 ; how to be improved, 326 ; what kind is
insufficient to salvation, ii. 295 ; a negative
righteousness, t'6. ; a moral righteousness, 296 ;
a religious righteousness, t'6. ; how Christ's is
imputed to us, iii. 52.
Rome, church of, real worship of God not neces
sary in, P. 9 ; Christian knowledge not necessary
in, 47 ; love of God needless in, 62 : saving or
justifying faith not required, 75 ; no necessity of
true repentance, 82; holiness of life, and the
exercise of Christian virtues, no necessity for,
103 ; many heinous crimes accounted virtues or
necessary duties, 122 ; exceeding great and
many crimes are but venial faults, 143 ; many
enormous crimes accounted no sins at all, 199 ;
good works made unnecessary, 250.
Romanism, its practical divinity as bad as its
doctrinal, P. 8.
Romanists, some have acknowledged the preva
lence of pernicious doctrines among them, P. 3 ;
are wont to disown their own doctrine, 5 ; re
quired to believe all that the church teaches,
yet have no means of knowing what it does
teach, P. 4S.
RULES OVER ALL, THE LORD, ii. 454.
Rule, includes authority, power, and actual govern
ing, ii. 455 ; God's is over all, ib. ; both heaven
and earth, t'6 ; all the parts thereof, 456 ; both
great things and small, ib. ; all beings and all
motions, ib. ; both actions and events, 457 ; both
the substance and the circumstances of things
and actions, ib. ; both ends and means, ib. ', not
only things orderly, but those which seem most
confused, 458 ; both things necessary and things
contingent or casual, t'6. ; both good and evil,
459 ; both things natural and things voluntary,
i i
INDEX.
ib ; is supreme, ib. ; absolute, 461 ; irresistible,
462 ; perfect, ib. ; is over all at once, ib. ; is
easy, 463 ; is continual, ib. ; an encouragement
to his people, 495.
Rules, God not confined to, ii. 201.
Sabbath, how to be sanctified, according to Ro
manists, P. 114.
Sabbath-breaking, disguised as gospel liberty, ii.
207.
Sacraments, not held by Romanists to be necessary,
except for once, P. 35 ; some for the dead and
others for the living, 36.
SACRIFICE, CHRIST'S, iii. 47.
Sacrifices, under the law, were either eucharistical
or propitiatory, iii. 48, 71 ; Christ's was of ex
piation, 49; all that was essential to such a
sacrifice, found in this, 51 ; the sin of the offen
der, whether a particular person or the people,
laid upon the victim, ib. ; the penalty due to the
transgressor under the law inflicted on the sacri
fice, 53 ; the victim suffered instead of the sinner,
84 ; made satisfaction to God for the sin, 55 ;
put away civil guilt from the offerer, 59 ; freed
from civil guilt, 75 ; from ceremonial guilt, ib. ',
but not from spiritual guilt, except typically,
76.
Saints in Scripture repented of original sin (in
stances, David and Paul), i. 41 ; invocation of,
began with simple commemoration, aOo ; there
is sin in their best services, ii. 114.
Samaritan, the good, a figure of Christ, iii. 32.
Satan, his two paths, profaneness and self-confi
dence, i 280 ; how men make him their god,
ii. 312.
Satisfaction, made by Christ for us, cannot be
without the imputation of his sufferings and
death to us, i. 287 ; how made by sacrifice, iii.
56.
Said, king, most impartial in justice, though
otherwise a hypocrite, ii. 287.
Secrecy of sin, cannot conceal it from God, ii. 471.
Secundus, his stedfastness in the persecution
under Diocletian, i. 476.
SEEKING FRUIT, CHRIST, AND FINDING NONE, ii. 385.
Self-denial, promoted by considering God as the
owner of all, i. 412 ; as to our own judgments, ib.;
our wills, 413 ; our ends, ib. ; our interests, ib. ;
our business and employments, ib. ; our posses
sions, 414 ; to be constantly practised, 484 ; con
sists in denying our own worth and excellence,
ib ', our own judgment and wisdom, ib ; our
own reasonings, ib. ; our own wills, ib. ; our
own inclinations, 485 ; our own interest, ib. ;
how explained by Bellarmine, P. 116.
Self-examination, obstacles to, ii. 211 ; self-love,
ib. ; subtlety, ib. ; pride, 212 ; interest, ib. ; the
judgment or example of those whom we rever
ence, 213 ; dissensions, 114 ; prejudice against
those who tell us of our sins, ib. ; the exceeding
vileness of others, 215.
Self-love, an obstacle to self-examination, ii. 211 ;
makes men mistake the condition of their
souls, 243.
Self-righteousness, an impediment to faith, i. 123 ;
is imperfect, ib. ; is no righteousness, 124 ; is
unrighteousness 125 ; those who rest in, are
enemies to all righteousness, 126 ; marks of, 300.
Service, only acceptable in Christ, i. 21 ; of men
cannot be accepted while they are out of Christ,
2"5 ; the power and the will to render any to
God, is from the righteousness of Christ, 308.
SIN, ORIGINAL i. 3.
SINS, CHILDREN OF GOD SHOULD NOT BE PARTAKERS
WITH OTHERS IN, ii. 334
Sin, a propensity to all, is more or less in every
man, i. 6 ; original not an excuse for, but an
aggravation of, actual, 7 ; is more sinful than
any actual, or, in some sense, than all actual
transgressions put together, 8 ; its injury
infinite, and cannot be satisfied for by a
finite creature, 21 ; sorrow for must be hearty,
•/5 ; and godly, 26 ; hatred of is well grounded,
26 ; must be uiiirer.-al, ib. ; irreconcilable, ib. ;
resolution to forsake must be effectual and
strong, ib. ; impartial, 28 ; all pardoned on the
first act of faith and repentance, 30 ; sorrow
for, should be more than for outward afflictions,
34 ; effects of, some concern us only, some both
God and us, 37 ; original, is either imputed or
inherent, 39 ; each of them to be repented of,
according to its nature, 40 ; no creature ever
got, or can get, advantage by, 49 ; the least is
infinitely evil, and deserves infinite punish-^
ment, 50 ; cannot be expiated without infinite*
satisfaction, 51 ; is the cause of all misery, ib. ',
is the soul's greatest misery, 62, 351 ; is God's
greatest adversary, 53 ; against the Holy Ghost,
what it is not, and what it is, 147 ; the Lord
concerned not to let sin go unpunished, 282 ;
its gi eat evil, 385 ; is the worst we can possibly
do against the greatest benefactor, 16 ; is an
abusing of the good things of God against him
self, 386 ; danger of, since we cannot make
satisfaction for the injury we do, 387 ; is the
cause of suffering, 463 ; discovery of the hein-
ousness of, ii. 69 ; how we may be guilty of
other men's, 206 ; its disguises, 207 ; some are
mothers, giving life, strength, and motion to
many others, 208 ; what classes are specially to
be opposed, 209 ; mother sins, 208 ; those we
are most subject to, 209 ; the sins of the times,
ib. ; those which are less disgraceful amongst
professors, ib. ; those for which the Lord judges
and afflicts, 210 ; opposition to, must be uni
versal, 223 ; how to be mortified, 224 ; of others,
partaken of by practising the like evil, 334 ;
by concurrence, though it be but partial, 335 ;
by occasioning, 338 ; by causing, 342 ; by counte
nancing, 344; by not hindering, 348: against
knowledge, its heinousness, 4 0 ; its criminality,
as against the supreme Ruler, 468 ; its danger,
469 ; its unreasonableness, ib. ; the least, de
serves everlasting wrath, 518 ; none absolutely
little, 519 ; not omissions of duty, 520 ; nor
secret sins, ib. ; nor idle words, ib ; nor vain
thoughts, 521 ; nor motions to sin without con
sent, ib. ; small, have in them something of
atheism, 526 ; of idolatry, 527 ; of murder, ib.
the least is a violation of the whole law, 528;
is the object of infinite hatred, 530 ; in the least
against God, there is more provocation than in
the greatest injuries against men, 531 ; the
least requires infinite satisfaction, ib. ; the
least is now punished in hell, 532 ; the least is
worse than the greatest suffering, 533 ; is trea
son, adultery, murder, iii. 12 ; of saints more
heinous than of reprobates, ib. ; original, de
clared by Council of Trent to be not only par
doned, but abolished by baptism, P. 82.
Sincerity, not to be inferred from extraordinary
acts or gifts, ii. 297 ; nor from every inward
act, though holy and spiritual, 298.
Sinfulness of outward acts, derived from inward
and unlawful motives, ii. 206.
SINNERS, CHRIST'S GRACIOUS INVITATION TO, ii. 34,
SINNERS, UNCONVERTED, ARE DARKNESS, ii. 355.
SINNERS UNDER THE CURSE, ii. 517.
SINNERS, CHRIST'S DYING FOR, iii. 63.
Sinners, impenitent, under-estimate their sinful-
ness, i. 23 ; unwilling to come to Christ, 334 ;
reasons of their unwillingness, 335 ; think they
have come already, ib. ; do not fully apprehend
their need of him, ib. ; too busy to come to him,
336 ; will not part with sin, S37 ; are possessed
with prejudice against him, 338 ; their hearts
shut against Christ, ii. 44 ; by prejudice, 46 ;
distrust, ib. ; disaffection, 47.
Socinians, their impiety, in denying the satisfac
tion of Christ, i. 238 ; in effect deny Christ's
righteousness, 321 ; their evasions, iii 48, 50, 54.
Sodomy, its abundance in Italy, P. 231.
Sorcery and conjuring, passes for an eminent
virtue with Romanists, P. 137.
Sorrow, godly, has more joy in it than is in the
choicest worldly pleasures, i. 19 ; lor sin, must
be greater than for outward afflictions, 34 ; but
may not always appear so, »6. ; godly, respects
sin mainly as it is against God, 38.
SOUL- IDOLATRY EXCLUDES MEN OUT OF HEAVEN.
ii. 299.
INDEX.
XI
Soul, is corrupt as soon as united to the body, i. 5 ;
sanctified, its beauty, iii. 5.
his office as a Spirit of supplication, to pray
in us, i. 207 ; stirs us up to pray, 2u8 ; teaches
us what to pray for, ib. ; helps us to expres
sions, ib. ; stirs up suitable affections, 209 ; acts
LTaces in us, confidence and reverence, ib- ',
helps us against distempers, 210 ; is a comfort
ing advocate, a pleading comforter, 209 ; his
assistance in prayer, ii. 179.
Standing, Christ's, at the door, imports conde
scension, ii. 57 ; his approach, 58 ; his desire,
his readiness to enter, ib. ; his patience, ib. ;
his readiness to depart if he be not admitted, ib.
Stedfastness, a property of one who is in Christ,
ii. 124.
STRANGERS, LIVING AS, i. 243.
Strangers and pilgrims, Christians are in respect
of their station, the place of their abode, i. 243 ;
their design, ib. ; their motive, 244 ; their en
joyments, ib. ; their usage, ib ', their continu
ance, 245 ; their relations, ib. ; directions for
living as, 245.
Strength, spiritual, its importance towards bearing
the cross, i. 494 ; means of attaining, 497.
Subjection to God, should be universal, ii. 473 ;
necessity of. 476 ; equity of, 477 ; advantages
of, ib. ; excellency of, 480 ; a means to redress
the disorders of the world, 481 ; danger of re
fusing, 482 ; duties flowing from, 485.
Submission to God, a remedy against anxious
carefulness, ii. 168.
Sufferings may be for God, though they be in
flicted by those who profess to be the people of
God, i. 461 ; and though they be brought on us
by our own sins, 463 ; positively, what are for
Christ, 465 ; of Christ, were real, penal, vicari
ous, iii. 57 ; a threefold evil in, legal, moral,
natural, 101.
Superiors, how they are to be obeyed, ii. 468.
Swearing by saints, the rood, the mass, Ac., is
idolatry, ii. 311.
Sympathy with one another, a duty founded upon
Christ's with us, iii. 102.
TAKING UP THE CROSS, i. 447.
Talents, an account must be given how they are
improved, i. 434.
Teachers, false, description of, ii. 3.
Temper, sinful, worse than many sinful acts, ii. 203;
pood natural, wherein it is an advantage, 441.
Temporal enjoyments made comfortable by the
righteousness of Christ, i. 317 ; good things to
be prayed for, ii. 175.
Tenderness, threefold, i. 136 ; of expression in
tears and weeping may be where that of heart
is not, ib
Terms upon which men give themselves up to sin
and Satan, compared with those offered by
Christ, i. 121.
Terrors, legal, no part of faith or conversion,
i. 133 ; no causes of faith, ib. ; no condition of
any promise, 134 ; not necessary antecedents of
faith, ib ; differ in measure and continuance,
ib ', preparedness for Christ not to be judged
by their strength, 135.
Thankfulness, to be for everything, ii. 173 ; for
afflictions, ib. ; for public judgments, because
they are mingled with mercy, 174 ; under
temptations, ib. ; when we fall into sin, that we
are not left to go on in it, ib.
Thief, penitent, his repentance at death no
ground to defer repentance till death, i. 59 ; a
solitary example in the history of 4000 years, ib.
Thoughts renewed when a man becomes a new
creature, ii. 17 ; must be under government,
474.
Threatening^ are, by just consequence, promises,
i. 188.
THRONE OF GRACE, COMING BOLDLY UNTO, iii. 110.
Thrones, God hath two, of judgment and of grace,
iii. Ill ; imports glorious majesty, 112 ; do
minion and sovereignty, ib ', almighty power,
113 ; holiness, ib. ', wisdom, 16. ; of grace, what
it declares the Lord to be to us, 115 ; after what
manner we are to come to, 124 ; God's offering
himself to us, as sitting on the throne of grace,
shews he is able and willing to help us, 137.
Thurifcati, and libellatici, who ? i 466.
Ticket-holders (Libellatici), were reckoned amongst
the lapsed, i. 475.
Titles of God, virtually promises, i. 187.
Translations of the Bible allowed by the Romanists,
only when they cannot help it, P. 55.
Transubstantiation involves, according to the
principles of the Romanists themselves, the
constant destruction of Christ, iii. 62.
Trent, council of, its timidity, P. 6 ; pronounced a
curse against any who shall hold that the mass
should be celebrated in a known tongue, 48.
Trinity, the carnal man's, ii. 300; doctrine of,
thought to be sufficiently learned by the people
in making the sign of the cross (Bonaventure),
P. 51
Troubles and sufferings of God's people, designed
to purify them, ii. 186 ; three classes of, 187 ;
can do no hurt if God forbid them, will do good
if he command them, 511.
Trust, an act of soul worship, ii. 302.
Vnbelief. the root of all sin, ii. 208.
Unbelievers,^ their misery, i. 91, 200 ; negatively,
91 ; positively, 94 ; who they are, 96 ; whether
they sin in praying, 158 ; their encouragement
to pray, 161 ; cannot pray in faith, 198 ; outward
mercies cursed to, 346.
Unblameable, children of light must be in their
walk, ii. 373.
Undeanness, very leniently treated by Romanists,
P. 218.
UNCONVERTED SINNERS ARE DARKNESS, ii. 355.
Unconverted, their misery, ii. 356 ; how we may
know whether we are, 360.
Unfaithfulness, horribly wretched, i. 240.
Unfruiif ulness, evils of, ii. 396 ; is a reproach to
the gospel, 397 ; causes of, 419 ; unmortified-
ness, 76. ; worldliness, 420 ; privateness of spirit,
422 ; slothfulness, ib. ; mistakes, t'6. ; looking
more at comfort than duty, 429 ; being taken up
with little things, 430.
Union with Christ, obtained by coming to him, i.
347 ; signs of, ii. 120 ; separation from sin, ib. ;
likeness, ib. ', propinquity, 121 ; adherence, 16. ;
participation, ib. ; sympathy, 122 ; growth, 123 ;
pruning, ib. ', fruitfulness, 124 ; stedfastness,
ib. ', dependence, 125 ; uniformity, 16. ; means
of, 127.
Unpardonable sin, described in three passages of
Scripture, i. 147 ; definition of, ib. ; what it is
not, 151.
UNWILLINGNESS, MAN'S NATURAL, TO COME TO
CHRIST, i. 331.
Unworthiness, sense of, an impediment to faith, i.
129 ; none excluded by Christ on account of,
ib ; qualifies for Christ, 131 ; unbelief is the
greatest, 133 ; a discouragement in prayer, 219 ;
how to be obviated, ib.
Urim and Thummim, how the mind of God was
made known by, iii. 137.
Venial sins, according to the Romanists, need not
be avoided, P. 33 ; pardon can be procured for
in very easy ways, S3 ; not necessary to forsake
in order to salvation, 143 ; include hatred of
God, profane and wicked oaths, 144 ; blasphemy
in many cases, 149 ; Sabbath- break ing, 150 ;
dishonouring of parents, 153; hatred and enmity,
155 ; fornication, 156 ; theft in many cases, 160 ;
falsehood, 164 ; perfidy, 172 ; hypocrisy, 175 ;
contumely and detraction, 176 ; flattery, 179.
Vice may be, by the mere light of nature, mistaken
for virtue, ii 299.
Vico, Marquis of, his preference of Christ to
riches, ii. 22.
Vineyard, to be planted in the Lord's, is to have
a standing under the means of grace, ii. 386.
Virtues, of heathens, how to be accounted of, ii.
286 ; not required to be practised by the Ro
manists, P. 104.
Xll
INDEX.
Visitation, time of, is limited, i. 139 ; sometimes
longer, sometimes shorter, ib. ; to a particular
man, is not always as long as his life, 140 ; pro
bable signs that it has expired, 141 ; probable
signs that it has not expired, 143.
Voice of Christ, heard principally in the gospel, ii.
67 ; of command, ib. ', threatening, ib. ; promis
ing, 68 ; persuading, ib. ; entreating, ib. ', re
proving, 69 ; hearing, implies attendance, 70 ;
belief, ib. ', application, 71 ; consideration, ib. ',
conviction, 16. ; persuasion, ib.
Walking with God, what it is, iii. 170.
Wants, God's sufficiency to supply his people's, ii.
498 ; his willingness, 501 ; Christians can have
none, iii. 129.
WasJied, what is implied in Christians being, iii.
37.
Wave-offering, its signification, iii. 3.
Wealth, how men make it their god, ii. 310.
WJioredom, a source of revenue to the pope, P. 223.
Wicked men, in what respect their prayers are
sinful, ii. 31, 111 ; why they often enjoy tem
poral prosperity, 62 ; prosperity of, not incom
patible with God's government, 465 ; their bless
ings are cursed, while the curses of believers
are blessed, iii. 8.
Will of a man is renewed when he becomes a new
creature, ii. 19 ; in its inclinations, ib. ', its in
tentions, 20 ; its fruitions, 21 ; its elections, 23 ;
its consents, 24 ; its applications, 25 ; its pur
poses, determinations, resolves, ib. ', of the
natural man is impotent, 128 ; we must subject
ours to God's, 169 ; and to his rule and govern
ment, 474.
WORD, HEARING THE, i. 428.
Word of God, is the general object of faith, i. 76 ;
hearing of, is a means to obtain faith, 170 ; im
portance of hearing aright, 429 ; difficulties of
hearing aright, ib. ', evil and danger of neglect
ing, 434 ; is not effectual, but when particularly
applied, 441 ; must be mixed with faith to make
it effectual, 445 ; must be received in the love
of it, 446 ; hearing of, unprofitable, when it is
heard carelessly, ii. 73 ; not as the voice of
Christ, ib. ; without application, ib. ; without
consideration, ib. ', without conviction, 74 ;
without obedience, ib. ; its power to discover
sin, 218 ; its commands, ib. ', its threatenings,
219 ; its relations, 220 ; hypocrites may be
diligent and attentive in hearing, 289 ; must be
followed fully, 377.
Works, good, three classes of, represented by
fasting, alms-deeds, and prayer, P. 112, 250 ;
all these made by the Romanists works of super
erogation, 113.
World, a strange country to the people of God,
i. 244 ; what is meant by living as strangers in,
16. ; means to wean us from, 414 ; danger of
having much of, 417 ; embittered to the Chris
tian by the cross, 459 ; crucified to the Chris
tian, ii. 4 ; how far hypocrites may contemn, 287.
Worldly cares compared to thorns, ii. 141 ; en
joyments of little continuance, 158.
Worldliness, disguised as diligence in a lawful
calling, ii. 207 ; makes men unfruitful under
the word, 420.
WORSHIP, PUBLIC, TO BE PREFERRED BEFORE
PRIVATE, iii. 187.
Worship, false, disguised as order, decency, re
verence, and submission to authority, ii. 207 ;
due only to God, 300 ; thirteen acts of soul, 301 ;
public, three things necessary to, iii. 189 ; God
more glorified by public than private, ib. ', more
of his presence in, 190 ; clearest manifestations
of God in, 191 ; more spiritual advantage, 192 ;
more edifying, ib. ; better security against
apostasy, 193 ; the Lord works his greatest
works by, ib. ; the nearest resemblance of
heaven, 194 ; most available for procuring the
greatest mercies, and removing the greatest
judgments, 195 ; the blood of Christ most inte
rested in, 196 ; promises of God more to public
than to private, ib. ; objections answered, 197 ;
reproof of those who undervalue, 202 ; honou r
of it to be kept up, 205 ; how to be used, 208 ;
of God, essential to religion, P. 9 , not real,
unless mind and heart concur in it, ib.'', re
duced by the Romanists to nothing, 17 ; atten
tion to the bare words, without thinking either
of their meaning or of the God to whom they
are addressed, held to be sufficient, 18 ; lawful
for the clergy and monks to celebrate for
worldly ends, 31 ; or for a sinful end, provided
that be not the principal, 32 ; private, not re
quired by Romanists, 40.
Wrath of God, is the inheritance of men, i. 6 ;
heavier on impenitent sinners under the gospel
than on others, ii. 61 ; consists in displeasure,
105 ; anger, ib. ', wrath, or sublimated anger, 106 ;
hatred, ib. ', enmity, ib. ; abhorrency, ib.
SCRIPTURE TEXTS.
Gen. ii. 17,
1.359
Gen, xxv. 22, .
1.232
Exod. xxxiii. 19,.
n. 36
iii. 4,
in. 343
xxv. 30, 32, .
i. 88
xxxiv. 7,
i. 50
iii. 15,
1.456
xxv. 32, 34, .
n. 153
xxxvii. 9,
1.264
iii. 24,
i. 14
xxvi. 12,
n. 419
Levit. i. 4, .
i. 2S6
iv. 13,
n. 472
xxvii. 34, 38, .
1.344
v. 2, 3, .
in. 75
vi. 3,
i. 140
xxx. 1,
i. 87
v. 6,
in. 62
vi. 3,
1.141
xxx. 27,
n. 269
xiv. 41, 42, .
i. 9
vi. 3,
i. 145
xxxiv. 10,
i. 27
xvi. 11,
in. 53
viii. 21,
in. 48
xxxix. 4, 6,
1.415
xvi. 12-14, .
in. 134
x. 28,
i. 73
xlv. 5-7, .
ii. 166
xvi. 29,
i. 25
XV. 11,
ii. 18
xlv. 5,7, .
n. 516
Xix. 17, .
n. 216
xvii. 7,
j.427
Exod.x 26,
i. 43
xix. 17,
n. 351
xviii. 19,
1.258
xii. 35, 36, .
1.368
xix. 23-25, .
1.400
xviii. 32,
n. 200
xiv. 13,
n. 513
xxiii. 29,
i. 25
xx. 6,
n. 459
xiv. 31,
n. 260
xxv. 3,
n. 438
xx. 6,
1.162
xx. 24,
in. 190
xxv. 23,
1.367
xxi. 17,
i. 162
xxi. 32,
n. 69
xxvi. 21,
u. 504
xxii. 5,
1.441
xxv. 20,
in. 114 xxvii. 28,
1.405
xxiii. 15,
i. 22
xxv. 22,
in. 118 ! xxxv. 16.
in. 48
xxiv. 8, 11, 12,
i. 89
xxxii. 19,
n. 227 Num. xiv. 20, 39, 44,
n. 254
INDEX.
Num. xxi. 15, .
i. 681
1 Kings viii. 33, .
1. 176 Job xxxix.-xli. .
i. 12
xxii. 17, 18, .
ii. 470
x. 8,
ii. 480
xxxix. 22,
11. 27
xxiii. 21,
i. 37
xi. 7, 8, .
ii. 306
Ps. ii. 1-5,
n. 462
xxiv. 1,
ii. 245
xi. 9,
ii. 61
ii. 68,
1.182
xxxiii. 55,
i. 20
xii. 26-28, .
ii. 208
ii. 9,10, .
n. 461
Deut. iv. 4,
ii. 262
xv. 3,
n. 268
ii. 10, 11, .
n. 467
v. 24, 25, .
ii. 232
xix. 10,
n. 506
iv. 7.8, .
n. 12
vi. 6-9, .
ii. 487
xix. 18,
in. 198
v. 5,
i. 29
vii. 7,8, .
i. 385
XX. 11,
n. 457
v. 5,
in. 42
viii. 3,
1.188
xxi. 4,
n. 148
vii. 12, 13, .
I. 95
viii. 15, 16, .
ii. 166
xxi. 16,
ii. 336
viii. 3, 6, 7,
3, in. 152
xiii. 5, 6, 11,
in. 187
xxi. 27,
ii. 254
viii. 4,
in. 16
xiii. 11,
ii. 349
xxi. 29,
n. 31
viii. 5, 6. .
i. 14
xvii. 2,
1.467
xxi. 29,
n. 107
ix. 6 .
n.505
xviii. 15,
1.177
2 Kings v. 12,
in. 204
ix. 10,
1.277
xxi. 1-9, .
in. 5t>
v. 13,
n. 183
ix. 18,
1.233
xxriii. 16-17, .
i. 95
vi. 15,
i. 79
x. 17, .
1.208
xxviii. 18,
1.357
vi. 20,
i. 64
xi. 10,
in. 169
xxix. 18
ii. 394
vi. 32,
n. 63
xii. 3, 4, .
i. 3t>9
xxix. 19,
1.144
vii. 3, 4, .
i. 75
xiv. 1, 2, .
i. 160
xxix. 19, 20, .
I. 24
viii. 11, 12, .
i. 24
xiv. 1,
ii. 527
xxix. 20,
i. 57
viii. 12, 13, .
i. 10
xiv. 6,
i. 66
xxix. 29,
i. 128
x. 16,
ii. 275
xvi. 5,
1.178
xxix. 29,
ii. 131
x. 26, 27, 30,
n. 255
xvi. 5.
in. 5
xxx. 6,
1.384
xiv. 25-27, .
n. 201
xvi. 7,
i. 10
xxx. 19,
i. 59
xvi. 10,
n. 334
xix. 1,
n.458
xxx. 19,
1.350
xvii. 19,
n. 205
xix. 12,
i. 31
xxxii. 17,
n. 326
xviii. 20,
1.182
xix. 12,
1.153
xxxii. 19,
ii. 215
xviii. 21,
i. 83
xix. 12,
in. 105
xxxii. 32,
i. 8
xix. 15,
in. 130
xx. 2,
in. 113
xxxii. 33,
1.118
xx. 17, 18, .
u. 490
xx. 2,
in. 129
Josh. v. 13, 14, .
in. 157
1 Chron. xxix. 11,
1.364
xxii. 14-17, .
in. 64
vii. 19,
i. 19
xxix. 11, 12, .
n. 455
xxv. 10,
u. 107
x. 12, 13 .
n. 182
2 Chron, iii. 17, .
1.203
xxvii. 4, .
n. 303
xiv. 12,
1. 162
iv. 23,
ii. 503
xxvii. 13,
1.493
Judges i. 6, 7, .
n. 218
xiii. 5,
1.310
xxviii. 2,
in. 118
xii. 6,
i, 508
xiii. 8,9, .
n. 217
xxviii. 13,
i. 33
xvi.
I. 12
xviii. 3,0,
n. 209
xxix. 1, 2, .
in. 206
xvi. 21,
i. 122
xx. 9,
1.188
xxxii. 1.
in. 116
Ruth i. 16, 17, .
1.233
xx. 12,
1.180
xxxii. 7,
n. 495
i. 16, 17, .
1.295
xx. 12,
n. 183
xxxii. 10,
i. 62
i. 16,
in. 171
xx. 17,
n. 512
xxxiii. 9,
1.193
ISam. iv.21,
1.443
xx. 20,
n. 142
xxxiv. 10,
in. 8
vii. 2, 6, .
n.255
xx. 22,
ii. 516
xxxv. 13,
1.220
x. 10, 19, 23,
n. *45
xxvi. 5,
n. 253
xxxvi. 7,
I. 66
xiv. ,
n. 287
xxviii. 22,
n. 196
xxxvi. 8,
1.122
sir. 6,
i. 229
xxviii. 23,
n. 266
xxxvii. 4,
ii. 44
xv. 3-24, .
n. 212
xxxii. 8,
n. 263
xxxvii. 7,
i. 73
xv. 13.
i. 28
xxxiii. 10, 11, .
n. 53
xxxvii. 15,
1.317
xv. 23,
i. 28
Esther iv. 16,
i. 74
xxxvii. 34,
1.115
xv. 23,
i. 53
v. 3,
in. 9
xxxviii. 4,
i. 46
xv. 23,
n. 309
vi. 6,
in. 178
xxxviii. 4,
i. 79
xv. 23,
in. 43
Job i. 21,
1.408
xxxviii. 4,
1.106
xv. 29,
1.497
ii. 10,
1.409
xxxix. 5,
1.501
xvi. 7,
1.222
iii. 1,
n. 476
xl. 8,
1.186
xvii. 32.
I. 20
v. 19,
n. 165
xl. 8,
in. 27
xviii. 8-10, .
n. lt)9
ix. 3,
i. 54
xl. 12,
i. 54
xxiii. 21,
i. 47
ix. 4,
n. 485
xiii. 1, 2, .
n. 20
xxv. 32,
i. 47
xi. 20,
ii. 110
xiii. 1, 2, .
in. 177
xxix. 4, 5, .
n. 514
xiii. 23,
ii. 221
xiii. 11,
n. 168
2 Sam. vi. 22,
1.445
xiv. 4,
i. 15
xliv. 4,
in. 132
vi. 22,
1.474
xv. 4,
1.160
xliv. 17, 19, .
1.506
vi. 22,
n.453
xvi. 8,
i. 29
xiv. 7,
in. 42
ix. 3,
n. 96
xvi. 14,
n.189
xiv. 7,
in. 78
xii. 9,
1.153
xviii. 5, 6, .
ii. 369
xiv. 15,
i. 22
xv. 25,
n. 176
xviii. 7,
in. 28
xlvi. 5,
in. 120
xviii. 51,
i. 47
xxi. 14,
n. 301
xlix. 12,
i. 14
xxi. 1,2, .
1.506
xxii. 30,
n.200
xlix. 12,
ii. 170
1 Kings ii. 28,
i. 67
xxxiii. 17,
n. 197
1. 9-12, .
n. 35
ii. 28, .
i. 298
xxiv. 3^,
i. 47
1. 16, 17, .
i. 56
ii. 30,
i. 74
xxv. 4,
i. 15
1. 18, .
n. 337
iii. 10-12, .
1. 163
xxxvii. 23, 24, .
n. 235
1. 21,
1.235
viii. 24-26, .
1.199
xxxviii. 8-11, .
i. 12
1.23, .
ii. 182
XIV
INDEX.
Ps. li. 3,
I. 81 Ps. cxix. 63,
n. 23
Prov. xxvii. 22, .
n. 196
li. 4,
i. 38
cxix. 67, 71, .
n. 188
xxvii. 23,
n. 139
LI. 5,
I. 3
cxix. 104, .
i. 27
xxviii. 13,
i. 18
li. 7,
i. 38
cxix. 116, .
n. 444
Eccl. iv. 8,
n. 157
li. 8,
in. 176
cxix. 132, .
1.177
viii. 8,
1.375
15. 16,
in. 75
cxix. 133, .
n. 476
xi. 7,
K n.365
li. 16, 17, .
ii. 98
cxix. 149, .
1. 176
Cant. iii. 4,
i. 77
li. 17.
i. 26
cxix. 154.
1.176
v. 2,
n. 57
lii. 8,
1.176
cxx. 5, 6, .
n. 23
v. 2,
in. 186
Iv. 2.
1.202
cxxvi. 6,
i. 60
v. 6,
1.263
Ivi. 8,
in. 24
cxxx. 3,
1.279
v. 9,
n. 12
Ivii. 4,
in. 3L
cxxxv. 6,
1.203
Isaiah i. 5,
II. 63
Iviii. 8,
ii. 421
cxxxix. 1,
1.176
i. 6,
i. 10
Ixiii. 3,
in. 35
cxxxix. 7,
n. 87
i. 6.
in. 17
Ixiii. 5,
1.363
cxxxix. 7, 8, .
n. 471
i. 13,
n. 106
Ixiv. 10,
i. 66
cxxxix. 17,
1.178
i. 15,
1.435
Ixvi. 18,
i. 43
cxxxix. 17, 18, .
n. 315
i. 18,
i. 56
Ixvi. 18,
1.198
cxxxix. 21,
i. 27
i. 21, .
in. 12
Ixviii. 21,
iv 29
cxxxix. 21,
1.107
i. 25; .
i:. 167
Ixviii. 21,
i. 56
cxxxix. 41,
m. 18
i. 25,
n. 186
Jxxi. 6,
i. 75
cxii. 5,
ii. 23
v. 3, 4, .
n. 395
Ixxiii. 14,
ii. 238
cxliii. 2,
i. 21
v. 5,6, .
n. 60
Ixxiii. 16, 17, .
m. 192
cxliii. 11,
1.176
vi. 2, 3, .
in. 125
Ixxiii. 26,
i. 178
cxlv. 9.
i. 166
vi. 10,
1.139
Ixxvi. 5,
ii. 502
cxlv. 15, 16, .
in. 23
vi. 9-11, .
n. 195
Ixxvii. 3,
ii. 194
cxlvii. 19, 20, .
i. 48
vi. 13,
n.lOO
Ixxvii. 10-12, .
1.497
cxlvii. 19, 20, .
n. 401
ix. 6,
m. 15
Ixxviii. 34,
n. 288
Prov. i. 10, 13, .
ii. 343
ix. 12, 13, .
n. 191
Ixxviii. 41,
1.228
i. 23,
n. 69
x. 12,
ii. 189
Ixxix. 6,
1.161
i. 32,
ii. 465
x. 12,
n. 458
Ixxix. 10,
i. 33
ii. 2-4, .
1.258
xvi. 5,
in. 140
Ixxx. 1,
I. 76
iii. 13-16, .
n. 89
xxvi. 9,
i. 16
Ixxx. 1,
m. 137
iii. 17,
i. 62
xxvi. 9,
ii. 236
Ixxxi. 10,
in. 208
iii. 17,
m. 46
xxvi. 16,
1.237
Ixxxi. 13,
n. 74
iv. 6-7, .
1.261
xxvi. 16,
i. 458
Ixxxiv. 1,
in. 194
iv. 18,
i. 62
xxvii. 2, 3, .
n. 412
Ixxxiv. 10,
II. 121
iv. 18,
n. 367
xxvii. 9, .
i. 459
Ixxxiv. 11,
m. 123
iv. 19,
n. 360
xxvii. 9,
n. 167
Ixxxv. 1, 3, .
in. 128
iv. 23,
1.437
xxvii. 9,
n. 185
Ixxxvi. 17,
in. 139
vi. 6-8, .
n. 380
xxviii. 16,
1.115
LXXXVll. 2,
m. 187
viii. 13,
1.156
xxviii. 16, .
n. 317
Ixxxvii. 7,
i. 358
viii. 17,
in. 45
xxviii. 17,
i. 83
Ixxxix. 10,
n. 503
viii. 17-19, .
n. 89
xxix. 13, .
n. 328
Ixxxix. SO, 31, .
n. 90
viii. 35,
n. 321
xxix. 13, .
n. 389
xc. 2,4, .
ii. 171
ix. 1-5, .
n. 94
xxix. 21, .
i. 47
xci. 9,10, .
n. 16!
ix. 7,8, .
i. 47
xxx. 3,
i. 66
xciv. 19,
ii. 315
x. 29,
1.498
xxx. 18,
1.352
xcv-ii. 10,
1.107
xii. 13,
I. 159
xxx. 33,
i. 95
xcvii. 10,
ii. 232
xii. 17,
in. 209
xxxiii. 14,
i. 95
c. 3,
1.369
xiii. 5,
1.351
xxxiii. 15, 16,
ii. 477
cii. 16,
in. 205
xiii. 9,
n. 368
xxxiii. 20-22, .
n. 495
cm. 19,
n. 454
xiv. 13,
i. 19
xxxix. 5-7,
ii. 206
civ. 21,
ii. 145
xv. 8,
I. 158
xxxix. 9,
i. 453
civ. '24, 25, .
1.411
xv. 8,
ii. 106
xl. 6-8, .
n. 159
ex. 2,
HI. 157
xv. 8, 9, 26,
n. 91
xl. 31,
1.444
cs. 3,
I. 20
xv. 8, 9, .
n. 355
xl. 31,
1.499
ex. 3,
n. 488
xv. 9,
1.159
xiii. 6,
1.309
ex. 4,
in. 92
xv. 31, 32, .
i. 48
xliii. 6,
n. 497
ex. 6,
n. 108
xvii. 15,
II. 345
xliii. 24,
m. 11
cxii. 7, 8, .
i. 68
xviii. 10,
i. 67
xliv. 28,
n. 136
cxii. 7,8, .
i. 75
xix. 2,
1.436
xlvi. 10,
n. 509
cxiii. 1,
n. 122
xx. 4, .
in. 209
xlviii. 8,
i. 5
cxv. 1, .
1.176
xxi. 4,
1.159
xlviii. 10,
11. 186
cxvi. 1,
n. 447
xxi. 4,
II. 31
xlix. 4,
i. 117
cxvi. 3,
in. 30
xxi. 4,
II. 113
xlix. 14,
n. 399
cxix. 1,2. .
in. 112
xxii. 3,
I. 24
xlix. 14-16, .
1.215
cxix. 6,
Ii. 377
xxii. 7,
1.384
1. 4,
i. 440
cxix. 6,
Ii. 443
xxii. 15,
i. 6
1. 6, .
nr. 13
cxix. 8, .
i. 2.'4
xxiii. 5,
n. 159
1. 10, .
in. 182
cxix. 24,
n. 1!)
xxviii. 13, .
i. 47
1. 10, 11, .
1.200
cxix. 31, •.
1.446
xxiv. 10, .
1.489
1. 11, .
1.299
cxix. 40,
i. 87
XXV. 11,
1.440
lii. 11,
1.257
cxix. 40,
1.227
xxvi. 9, .
n. 355
liii. 4-6, .
in. 91
INDEX.
XV
Isa. liii. 5, 4, .
1.319
Ezek. i. 21,
1.443
Micah vi. 9,
n.196
liii. 10,
in. 65
ii. 3,4, .
i. 10
vi. 14. 15, .
n. 163
liii. 10, 11, .
i. 292
ii. 10,
i. 15
Nah. i. 7,
i. 60
liv. 6,
1.159
ix. 4-6, .
n. 207
iii. 4,
n. 225
liv. 6,
1.278
xi. 19,
i. 18
iii. 12,
i. 83
liv. 7-9, .
ii. 90
xi. 19,
ni. 19
Hab. iii. 17, 18, .
n. 161
lv. 1,
1.131
xi. 19, 20, .
1.312
iii. 3, 4, .
1.199
lv. 1,
1.211
xvi. 4-8, .
II. 37
Zeph. iii. 7, 8, II
195, 196
lv. 1,
in. 16
xxiii. 21, 29, .
in. 208
iii. 17,
ii. 89
lv. 1,
in. 123
xxiv. 13, 14, .
1.139
Zech. i. 13,
n.404
lv. 1,2, .
ir. 95
xxxiii. 8,9, .
1.354
ii. 8,
1.347
lv. 2,
n. 157
xxxiii.31,
ii. 289
iii. 1,2, .
in. 85
lv. 6,
1.139
xxxvi. 26,
1.157
iii. 1,2, .
in. 145
lv. 6,
1.159
xxxvi. 26,
n. 31
iii. 3,4, .
n. 225
lv. 7,
i. 45
xxxvi. 37,
n. 173
iii. 3-5, .
1.324
lv. 7,
ii. 521
xxxvii. 1, 2, .
ii. 508
vii. 11, 12, .
n. 197
lv. 8,9, .
in. 26
xliii. 7,
in. 136
ix. 11,
i. 85
Ivi. 5,
in. 178
xlv. 15. 17, .
in. 49
ix. 11,
in. 163
Ivii. 15,
n. 98
xlvii. 3,4, .
n. 119
xi. 12,
ii. 69
Iviii. 2, 3, .
1.235
Dan. ii. 34,
Ii. 245
xii. 10,
i. 20
Iviii. 2-1, .
ir. 273
iii. 16, 17, .
Ii. 165
xii. 10,
1.138
lix. 10,
ii. 502
iii. 17, 18, .
i. 75
xii. 10,
ii. 120
Is. 2,
ii. 365
iii. 27,
II. 496
Mai. i. 6,
ii. 69
Ixi. 3,
n. 410
iv. 4, 5, .
ii. 245
i. 6,
n. 483
Ixi. 3,
n. 418
iv. 34, 35, .
1.373
i. 6,
in. 189
Ixi. 7,
1.122
v. 5,6, .
I. 92
i. 8,
n. 433
Ixii. 7,
1.198
vi. 10,
1.503
ii. 2,
n. 62, 73
Ixiii. 1, 2, .
n. 43
ix. 16,
1.176
iii. 1,
IT. 273
Ixiv. 6,
1.124
ix. 18,
1.280
iii. 1-3, .
n. 50
Ixiv. 6,
i. 22
ix. 20, 21, .
1.218
iii. 8,
1.401
Ixv. 2,
1.116
ix. 24,
1.272
iv. 2,
n. 88
Ixv. 5,
i. 23
Hoseaii. 10,
in. 172
Mat. iii. 2,
i. 18
ixv. 8,
ii. 414
ii. 18,
n. 498
iii. 7,
1.292
Ixvi. 1,
n. 455
ii. 21, 22, .
ii. 457
iii. 7, 10, .
I. 82
Isvi. 2,
i. 26
iv. 1,
1.260
iii. 11,
i. 19
Jer. ii. 2,
1.426
iv. 1-3, .
n. 393
iii. 16, 17, .
1.332
ii. 3,
1.407
vi. 1,2, .
n. 507
iv. 1, 5, 8, .
in. 107
ii. 12, 13, .
n. 64
vi. 3,
n. 445
iv. 2,
ii. 499
ii. 19,
1.356
vii. 9,
II. 431
iv. 8-10, .
n. 41
ii. 19,
ii. 330
vii. 14,
n. Ill
iv. 8-10, .
in. 329
ii. 21, 22, .
n. 399
vii. 16,
i. 44
iv. 17,
' I. 17
ii. 28,
ii. 313
viii. 2,
n. 265
v. 4,
i. 18
ii. 31,
i. 3JO
ix. 11,
n. 36
v. 4,
i. 19
ii. 31,
n. 196
x. 11,
n.271
v. 5,
i. 61
ii. 32, .
i. 10
xii. 3, 4, .
1.211
v. 11, 12, .
1.500
iii. 12, 13, .
n. 254
xii. 3,4, .
n. 182
v. 15, 16, .
1.399
iv. 14,
n. 521
xiv. 3,
1.231
v. 16,
n. 410
vi. 4,
i. 80
xiv. 4,
1.173
v. 19,
n. 519
Ti. 29,
n. 239
Joel i. 14,
1.160
v. 20,
ii. 424
vii. 4, 13, .
n. 212
ii. 12,
i. 25
v. 25,
n. 105
vii. 28, 29, .
n. 194
ii. 12,
i. 43
v. 46,
in. 78
vii. 10, 25, .
1.201
ii. 12-14, .
1.230
v. 46,
in. 98
xii. 5,
1.485
ii. 13,
i. 80
vi. 13,
1.366
xiii. 17,
ii. 73
ii. 16,
1.160
vi. 26,
1.493
xiii. 18,
n. 108
ii. 28,
n. 245
vi. 27,
n. 143
xiii. 23,
n. 110
Amos. ii. 13,
i. 69
vi. 32,
ii. 144
xiv. 10,
i. 40
iii. 2,
n. 215
vii. 2,
1.225
xv. 7,
i. 56
iii. 9-11, .
1.234
vii. 7,8, .
1.213
xvii. 9,
i. 10
v. 15,
1.162
vii. 11,
n. 167
xvii. 12,
in. 120
vi. 3,
I. 24
vii. 12,
n. 449
xx. 2,
ii. 218
viii. 5,
HI. 206
vii. 15-17, .
1.125
xxiii. 29,
n. 54
viii. 11-13, .
ii. 193
vii. 16-18, .
n. 415
xxiv. 5,
n. 166
Jonah i. 10,
n. 277
vii. 18,
in. 83
xxv. 7-9, .
i. 16
i. 12,
i. 79
vii. 22,
1.112
xxxi. 18,
1.145
. ii. 1, 2, 7, 10,
n. 183
vii. '22,
n. 83
xxxi. 20, 22, .
n. 64
iii. 5,
n. 263
Vii. 22, 23, .
n. 241
xiii. 1-3, .
ii. 273
iii. 9,
i. 75
viii. 2.
1.179
xiii. 5,6, .
n. 473
iii. 9,
1.162
viii. 2,
in. 132
xliv. 11,
n. 346
iii. 9, 10. .
n. 31
viii. 7-10, .
1.108
xliv. 17, 19, .
n. 214
Micah iii. 4, 9, 10,
n.263
viii. 8,
I. 203
xliv. 21, 22, .
II. 205
iv. 7,
1.387
viii. 12,
n. 407
xlv. 5,
1.220
vi. 6, 7, .
n.292
viii. 17,
in. 12
Lam. v. 12,
II. 108
vi. 6,7, .
n. 31
ix. 12,
i. 86
XVI
INDEX.
Mat. is. 13,
i. 18
Mat. xxv. 34,
it. 419
Luke xviii. 11, .
n.281
x. 20,
1.210
xxv. 34, 35, .
in. 169
xviii. 11,
n. 423
x. 30,
ii. 492
xxv. 41,
i. 49
xviii. 12,
n. 5^3
x. 34,
1.471
xxv. 45, 46, .
Ii. 295
xix. 10,
1.170
x. 37,
1.448
xxvi. 37-41 .
in. 100
xix. 17,
1.510
x. 42,
n.488
xxvi. 75,
i. 25
xix. 27,
ii. 485
xi. 28,
1.122
xxvii. 3,
n. 254
xix. 41, 42, i.
169, 186
xi. 29,
T. 484
xxvii. 3, 4, .
i. 25
xix. 41, 42,
u. 40
xii. 20,
1.155
xxvii. 48, .
I. 55
xix. 41, 42,
II. 59
xii. 28,
i. 150
xxviii. 18.
in. 25
xix. 42,
1.139
xii. 31, 32,
1.148
Mark i. 14, 15, .
I. 18
xx. 27,
in. 32
xii. 33,
i. 110
i. 16,
i. 17
xxi. 3,
1.223
xii. 35,
ii. 6
iv. 25,
n. 217
xxi. 26,
in. 130
xii. 41,
n. 116
vi. 11,
i. 16
xxi. 34,
n. 150
xii. 42,
11. 70
vi. 12,
i. 18
xxii. 32,
i. 100
xii. 43-45 .
i. 27
vi. 20,
n. 425
xxiii. 34, .
i. 149
xiii. 6, 7, .
1.139
vi. 28,
n. 284
xxiv. 21,
1.152
xiii. 12, .
H.411
ix. 24,
1.114
xxiv. 47,
i. 17
xiii. 19,
1.436
x. 29, 30, .
n. 25
xxiv. 47,
i. 18
xiii. 20-22, .
ii. 420
x. 29,
1.461
John i. 11, 12, .
1.107
xiii. 22,
n. 392
xii. 34,
n. 134
i.ll, .
i. i!6
xiii. 31, 32, .
ii. 529
xv. 15,
11.348
i. 11,
n. 481
xiii. 35,
1.270
xvi. 16,
i. 63
i. 12, .
I. 232
xiii. 55,
in. 200
xvi. 17,
1.430
i. 12,
1.325
xiv. 24,
1.140
Luke i. 11, 19, 20,
1.116
i. 18 * .
n. 97
xiv. 29-31, .
i. 71
vi 43, 45, .
n. 6
i. 49, 50,
1.177
xv. 18, 19, .
ii 203
vi. 44,
i. 53
ii. 19,
in. Ifc8
xv. 18, 19, .
n.373
vii. 4, 6, 7,
1.131
ii. 32, . -
n. 66
xv. 19,
i. 9
viii. Irf,
1.428
iii. 2,
1.149
xv. 26, 27, .
1.169
viii. 14,
n. 421
iii. 3,
n. 7
xvi. 16,
1.102
viii. 15,
1.102
iii. 3,
n. 9
xvi. 16,
1.153
viii. 17,
1.434
iii. 6,
i. 15
xvi. 24,
n. 47
x. 20,
in. 37
iii. 8,
ii. 29
xvi. 25,
n. 155
x. 30, 33,
in. 86
iii. 8,
in. 21
xvii. 10,
1.324
x. 41,
n. 140
iii. 14, 15,
i. 77
xvii. 15,
1.165
xi. 21,
1.143
iii. 18,
i. 63
xviii. 6,
n. 489
xii. 5,
ii. 471
iii. 18, 36
1.338
xviii. 20,
in. 188
xii. 10,
1.149
iii. 18,
1.359
xviii. 28,
1.212
xii. 19,
ii. 22
iii. 19,
1.116
xix. 17,
i. 17
xii. 24,
n. 146
iii. 20,
i. 78
xix. 27,
1.270
xii. 15,
n. 156
iii. 36,
n. 85
xix. 23, 24, .
n. 155
xii. 17, 20,
n.138
iv. 10,
i. 77
xix. 27,
11.278
xii. 19,
1.120
iv. 14,
1.248
xix. 29,
1.426
xii. 29,
n. 142
iv. 28,
n. 327
xx. 10, 15, .
1.380
xii. 42,
1.376
iv. 34,
Hi. 34
xx. 11, 13, 15,
1.408
xii. 47,
n. 407
v. 4, .
i. 443
xx. 12,
1.282
xii. 48,
1.417
v. 14,
i. 16
xx. 28,
1.285
xii. 50,
1.186
v. 14,
1.198
xxi. 14,
1.152
Xiii 5,
n. 385
v. 36,
1.150
xxi. 33, 34, .
1.378
xiii. 44,
n. 242
v. 40,
j.116
xxi. 37,38,.
1.149
xiii. 27,
I. 29
V. 40,
1.331
xxi. 38,
i. 26
xiv. 21,
1.131
v. 44,
1.116
xxii. 32,
1.432
xiv. 26,
i. 39, 161
vi. 9,
1.427
' xxiii. 5,
n. 290
xiv. 26, 27, .
1.268
vi. 31, 35,
n. 96
xxiii. 25-27, .
1.111
xiv. 27,
1.447
vi. 32, 34,
i.77
xxiii. 27,
1.116
xv. 7,
i. 19
\i. 37,
i. 29
xxiii. 29,
i. 116
xv. 7,
i. 61
vi. 37,
1.231
xxiii. 34, 35, .
n. 335
xv. 7-10, .
1.353
vi. 37,
1.348
xxiii. 37,
1.139
xv. 13,
i. 66
vi. 37,
1.352
xxiii. 37,
1.142
xv. 17,
1.121
vi. 44,
i. 7
xxiii. 37,
1.355
xv. 17,
1.345
vi. 60,
1.444
xxiii. 37,
1.462
xv. IS, 19
1.168
vii. 12,
1.147
xxiii. 37,
n. 59
xvi. 5-7, .
1.418
vii. 17,
1.265
xxiv. 23,
1.510
xvi. 11,
1.416
viii. 36,
1.346
xxiv. 27,
HI. 138
xvi. 16,
i. 82
viii. 41, 44,
1.413
xxiv. 41, .
1.356
xvi. 23,
I. 120
viii. 56,
i. 255
xxv. 11, 12, .
1.103
xvi. 31,
1.433
ix. 4,
n. 361
xxv. 20-22 .
n.408
xvii. 3,
i. 18
ix. 41,
i. 56
xxv. 30,
i. 49
xvii. 10,
I. 300
x. 5,
in. 172
xxv. 30,
1.386
xviii. 9,
1.123
x. 10,
1.360
xxv. 30,
n. 396
xviii. 11,
i. 45
x. 17, 18,
in. 69
xxv. 30,
n. 520
xviii. 11, 12,
1.109
x. 18,
in. 148
xxv. 34-36, .
II. 417
xviii. 11, 14,
1.281
* In the text, misprinted 1 John.
INDEX.
XV11
John x. 29,
i. 374
Acts x. 33,
1.444
Rom. v. 8,
in. 14
x.3l,
in. 18
xi. 18,
i. 19
v. 10, 11, .
in. 58
xi. 33,
in. 86
xi. 18,
i. 25
v. 10, 11, .
in. 74
xi. 42,
I. 206
xi. 18,
I. 29
v. 14,
I. 8
xi. 47,
I. 149
xii. 1, 23, .
n. 504
v. 18,
1.363
xi. 47,
i. 152
xiii. 1,
i. 43
v. 19, 20, .
i. 39
xii. 37, 38,
1. 117
xiii. 24,
i. 19
v. 30,
I. 198
xii. 43,
n. 310
xiii. 38,
in. 75
vi. 9-11, .
in. 154
xiv. 2, 3,
i. 349
xiii. 46,
1.141
vi. 14,
i. 19
xiv. 16,
I. 100
xiv. 16,
ii. 405
vi. 14,
1.306
xiv. lt>, 17,
in. 149
xv. 9,
i. 96
vi. 16,
1.393
xiv. 20,
in. 7
xv. 9,
1. 110
vi. 16,
in. 174
xiv. 21. 23,
n. 319
xv. 39,
1.438
vi. 16,
n. 482
xiv. 21'
in. 167
xvi. 14,
i. 52
vi. 1-5, .
in. 20
xiv. 21, 23,
in. 45
xvi. 20,
1.462
vii. 4,
11. 387
xiv. 23,
in. 186
xvi. 27, 28, .
1.171
vii. 7,
i. 78
xv. 5,
II. 101
xvi. 29,
i. 81
vii. 8,
i. 14
xv. 7,
I. 202
xvii. 28,
n. 456
vii. 9,
n. 54
xv. 9,
in. 36
xvii. 30,
i. 17
vii. 18, 20, .
i. 4
xv. 13,
in. 26
xvii. 30,
I. 58
vii. 18,
i. 6
xv. 15,
in. 5
xvii. 31,
n. 467
vii. 18, 19, 20,
i. 38
xv. 19,
1.457
xix. 25,
n. 213
vii. 21,
i. 9
xv. 20,
in. 161
xx. 20, 21, .
i. 18
vii. 24,
I. 14
xv. 22,
1.261
xx. 21,
I. 144
viii 1,
i. 30
xvi. 2,
n. 423
xx. 22, 23, .
i. 479
viii. 3,
i. 328
xvi. 8,
ii. 222
xx. 24,
i. 451
viii. 3,
in. 93
xvi. 20,
I. 61
xx. 25,
I. 365
viii. 3,
in. 156
xvi. 23,
Hi. 8
xx. 28,
II. 532
viii. 4,
1.304
xvi. 26,
in. 146
xxiv. 25,
i. 81
viii. 7,
i. 6
xvi. 27,
1.205
xxiv. 25,
n. 8
viii. 7,
i. 10
xvi. 32,
in. 108
xxvi. 5,
ii. 281
viii. 7,
n. 46
xvi. 33,
1.122
XXvi. 10,
n.337
viii. 13,
i. 56
xvii. 9, 20,
i. 92
xxvi. 11,
i. 151
viii. 16, 17, .
i. 99
xvii. 9,
in. 22
xxvi. 18,
i. 46
viii. 18,
1.425
xvii. 19,
I. 147
XXvi. 18,
I. 64
viii. 18,
1.500
xvii. 20,
I. 100
xxvi. 18,
i. 71
viii. 22,
i. 69
xvii. 20,
i. 231
Xxvi. 18,
I. 78
viii. 22,
n. 494
xvii. 21, 22,
in. 166
xxvi. 18,
i. 85
viii. 23,
1.459
xvii. 22,
n. 43
xxvi. 18,
n. 84
viii. 28,
n. 187
xvii. 22,
in. 11
xxvi. 20,
i. 18
viii. 28,
n. 479
xvii. 24,
in. 7
xxvi. 20,
i. 45
viii. 32,
i. 77
xix. 12,
i. 462
xxvi. 22,
i. 88
viii. 32,
in. 141
xx. 17,
in. 10
xxvi. 26, 27, .
n. 259
viii. 33, 34, .
1.176
xx. 27-29,
1.103
xxvi. 28,
n. 8
viii. 33, 34, .
1.181
xxi. 17,
1.176
xxvi. 28, 29, .
1.471
viii. 34,
1.349
Acts i. 6, 7,
i. 129, 338
xxvii. 20,
n. 358
viii. 34,
in. 144
ii. 16,
n. 245
Rom. i. 17,
1.114
viii. 34,
in. 146
ii. 28,
i. 17
i. 18,
n. 401
viii. 37,
1.321
ii. 37,
i. 19
i. 19, 20, .
in. 4
viii. 37,
1.361
ii. 37,
i. 80
i. 25,
n 300
viii. 37,
1.454
ii. 37,
i. 82
i. 31,
i. 37
ix. 4,
i. 48
ii. 38,
i. 18
ii. 7,
n. 428
ix. 18-20, .
1.371
iii. 14-17,
n. 205
ii. 14, 15, .
n. 215
ix. 30,
i. 71
iii. 17-19,
1.150
ii. 17, .
n. 270
x. 2,
n. 21
iii. 19,
i. 17
ii. 22,
n. 157
x. 4,
i. 22
iv. 12,
i. 83
iii. 2,
i. 48
x. 11,
ii. 439
iv. 34,
n. 147
iii. 24,
1.176
x. 14, 17,
1.240
v. 3
n. 48
iii. 25,
i. 76
xi. 17,
n. 122
v. 29,
ii. 21
iii. 31,
n. 522
xi. 20,
n. 102
v. 29
n. 468
iii. 31,
n. 530
xi. 32,
i. 85
v. 31'
i. 18
iv. 4,
i. 23
xi. 35,
1.372
v. 31,
i. 29
iv. 4,
in. 148
xii. 2,
i. 245
v. 31
i. 68
iv. 6,
1.305
xii. 2,
I. 442
v. 31)
1.176
iv. 20,
i. 90
xii. 2,
ii. 376
v. 31,
n. 109
iv. 20,
1.239
xiii. 4, 6, .
n. 472
vii. 51,
1. 143
iv. 21,
1.176
xiii. 12,
n. 373
viii. 13,
1.102
iv. 25,
in. 68
xiii. 14,
1.276
viii. 22,
i. 18
v. 1,
1.480
xiv. 1,
i. 248
ix. 4, 5, i
157,in. 97
v. 1-3, .
i. 91
xiv. 15, 20,.
i. 469
ix. 5,6,
i. 146, 171
v. 3-5, .
n. 440
1 Cor. i. 26-28, .
i. 131
ix. 7,
n. 70
v. 6,
i. 52
i. 26-28, .
in. 25
ix. 11,
1.157
v. 6,
n. 104
i. 26-28, .
in. 5
ix. 22,
1. 162
v. 8,
in. 63
ii. 12,
i. 9
XV111
INDEX.
1 Cor. ii. 12,
ii. 416
2 Cor. v. 21,
1.293
Eph. ii. 12,
i. 92
ii. 14,
ir. 45
v.2l,
1.305
ii. 12,
i. 94
iii. 5-7, .
i. 116
v. 21,
in 51
ii. 1-2,
1.309
iii. 21-23,
i. 122
vi. 14-17, .
1.507
ii. 12,
n. 56
iii. 21,22, .
i. 423
vi. 14,
ii. 372
ii. 12,
n. 363
iii. 21-23, .
n. 95
vi. 17,
in. 6
ii. 12,
in. 177
iii. 21-23, .
in. 9
vii. 1,
n. 17
ii. 13, 18, 19,
i. 316
iii.21,
in. 179
vii. 9, 10, .
I. 25
iii. 17,
i. 92
iii. 22, 23, .
1.317
vii. 9, 10, .
I. 26
iii. 18, 19, .
1.251
iii. 22,
in. 47
vii. 11,
n. 231
iii. 19,
HI. 14
iii. 23,
1.194
viii. 12, .
i. 223
iii. 19,
in. 36
iv. 4,
1.280
x. 4, 5, .
i. 116
iii. 20,
1.492
iv. 7,
1.410
xi. 2, .
n. 88
iv. 11,
i. 183
v. 2,
n. 352
xi. 2,
in. 87
iv. 18,
i. 10
vi. 2,3, .
in. 169
xii. 9,
in. 100
iv. 21,22, .
1.260
16,
n. 88
xii. 10,
n. 498
iv. 23, 24, .
i'. 7
vi. 19, 20, .
1.393
xiii. 5,
1.440
iv. 23, 24, .
n. 433
vi. 19, 20, .
nr. 80
xiii. 15,
i. 114
iv. 24,
i. 14
vii. 25,
1.412
Gal. i. 13,
1.151
V. 2,
in. 3
vii. 29,
ii. 17
i. 16,
n. 18
v. 2,
in. 70
vii. 30,
ii. 140
ii. 11,
1.438
v. 5,
n. 299
viii. 8,
n. 338
ii. 12, 13, .
n. 338
V. 7,
H.334
viii. 13,
1.468
ii. 20,
i. 94
V. 8,
n. 355
ix. 7,
n. 396
ii. 20,
1.175
v. 8,
1.106
ix. 9,
1.170
ii. 2i),
1.239
v. 14,
ii. 57
ix. 26,
n. 236
ii. 20,
1.490
v. 33,
in. 32
ix. 27,
n. 242
ii. 20,
n. 5
vi. 7,
n. 312
x. 13,
n. 165
ii. 20,
ii. 116
vi. 12,
i. 85
x. 13,
in. 101
ii. 21,
1.126
vi. 12,
1.242
x. 13,
in. 164
ii. 21,
1.281
vi. 18, . n.
177, 180
x.20,
n. 326
ii. 21,
1.299
Philip, i. 23, 24, .
1.217
x. 31,
n. 392
HI. 10,
n. 517
i. 29,
i. 115
x. 31,
in. 184
iii. 10,
i. 24
i. 29,
1.168
xi. 19,
1.457
iii. 10.
in. 51
i. 29,
n. 173
xi. 29,
n. Ill
iii. 10,
in. 73
ii. 8,
1.296
xi. 81,
i. 24
iii. 10, 11, .
1.269
ii. 8,
1.450
xii. 12,
in. 6
iii. 10, 13, .
in. 57
iii. 6,
1.151
xii. 26,
m. 12
iii. 13,
n. 49
iii. 7,8, .
II. 93
xii. 31,
n. 13
iii. 13, 14, .
1.311
iii. 8,
i. 83
xiii. 1,
n. 246
iv. 1,
in. 207
in. 8,
1.247
xiii. 2,
n. 247
iv. 4,
1.290
iii. 9,
i. 222
xiv. 1-4, .
ii. 452
iv. 4,5, .
1.307
iii. 9,
1.273
xiv. 12,
II. 442
iv. 17,
n. 176
iii. 9,
1.342
xiv. 40,
in. 204
iv. 29,
1.162
iii. 10, 12, 13,
1.265
xv. )0,
i. 21
iv. 29,
1.462
iii. 19,20, .
n. 152
xv. 24,
1.183
v. 6,
i. 112
iii. 19,
n. 309
xv. 31,
1.452
v. 13,
n. 312
iv. 6, . ii.
137, 173
xv. 33,
n. 340
v. 16, 17, 19,
i. 14
iv. 6,7, .
n. 478
xv. 57,
i. 308
v. 18,
i. 19
iv. 8,
ii. 381
2 Cor. i. 12,
1.242
v. 21,
i. 56
iv. 11, 12, .
1.486
i. 20,
i. 22
v. 22,
1.188
iv. 13,
1.361
i. 20,
i. 192
v. 22,
n. 451
iv. 13,
m. 129
i. 20,
i. 313
vi. 6, 7, .
1.402
iv. 18,
i. 2i <6
i. 20,
in. 133
vi. 7-9, .
I .434
Col. i. 10, 11, .
ii. 891
iii. 5,
1.300
vi. 14,
1.486
i. 13,
i. 341
iii. 5,
1.496
vi. 15,
I!. 3
i. 13, .
n. 84
iv. 3,
n. 91
Eph. i. 3,
n. 118
i. 15,
1.255
iv. 4,
i. 350
i. 6,
1.179
i. 27, .
i. 105
iv. 4,
in. 17
i. 7,
1.305
ii. 1,
1.363
iv. 6,
i. 84
i. 10-12, .
1.130
ii. 23,
n.284
iv. 6,
1.255
i. 11,
1.375
ii. 23,
n. 427
iv. 6,
in. 137
i. 13,
1.230
iii. 5,
n. 306
Iv. 8,
n. 511
i. 13, 14, .
1. 100
iii. 5,
n. 331
iv. 16-18, .
n. 384
i. 19,
n. 28
iii. 12,13, .
n. 449
iv. 17, 18,
n. 170
i. 19, 20, .
i.H7
iii. 12, 13, .
in. 103
iv. 18,
ii. 159
i. 19, 20, .
1.326
iv. 2,
n. 176
v. 14, 15,.
in. 80
ii. 1,
i. 7
1 Thes. i. 4,
1. 1^:8
vi. 14-18, .
in. 183
ii. 1,
i. 53
i. 10,
n. 525
v. 15,
in. 66
ii. 3,
i. 6
v. 5,6, .
n. 57
v. 17.
1.105
ii. 7-9, .
1.130
v. 18,
1.388
v. 19,20, .
i. 342
ii. 8,
1.115
v. 22,
1.504
v. 20,
n. 40
ii. 8,
1.168
v. 22,
ii. 525
v.20,
II. 68
ii. 10,
1.297
2 Thes. i. 4,
i. Ml
INDEX.
XIX
2Thcs. i. 6,7, .
1.181
Heb. iv. 15, 16, .
1.184
Hob. xii. 28,
in. 209
i. 6,7, .
1.346
iv. 16,
in. 110
xii. 29,
n. 233
i. 8, 9, .
in. 42
iv. 16,
n. 491
xiii. 5,
1.216
i. 10,
in. 3
v. 1,
Hi. 49
xiii. 9.
ii. 4i>5
ii. 3,
ii. 106
v. 1,
Hi. 89
xiii. 11, 12, .
in. 72
ii. 10,
1.240
v. 7,
1.185
xiii. 13,
1.450
ii. 10.
1.446
v. 7,
i. 200
xiii. 15,
1.391
ii. 10. 11, .
11.219
vi. 1,
i. 19
xiii. 15, 16, .
in. 38
ii. 16,
II. 404
vi. 1,
1.261
xiii. 20, 21, .
i. 3<>8
1 Tim. i. 6,
in. 70
vi. 4, . ii.
247, 252
James i. 2, 3, .
ii. 441
i. 13,
1.150
vi. t>,
1.148
i. 4,
1.454
i. 13, 15, 16,
i. 168
vi. 8,
n. 401
i. 5, 6. .
1.327
i. 14,
in. 3
vi. 18,
I. 67
I. 6,
i. 197
i. 16,
1.146
vi. 18, 19,
1.362
i.10, 11, .
n. 159
i. 17,
II. 508
vii. 22,
I. 22
i. 13t 14, .
n. 135
v. 6,
1.359
vii. 22,
1.304
i. 15,
i. 8
v. 8,
1.417
vii. 25,
i. 83
i. 17,
1.383
v. 8,
II. 139
Vii. 25,
in. 143
i. 18,
i. 3bO
v. 22,
i'. 334
viii. 6,
in. 143
i. 23-25, .
n. 219
v. 22,
ii. 341
ix. 14,
in. 50
ii. 10,
i. 28
vi. 9,
1.420
is. 15,
i. 22
ii. 10,
1.124
vi. 17, 18, .
ii. 442
ix. 18,
i 310
ii. 15, 16,.
in. 87
vi. 18. 19, .
ii. 417
ix. 22,
i. .'>!
ii. 19,
i. 96
vi. 18,
ii. 452
ix. 22,
1.315
ii. 19,
1.102
2 Tim. i. 9,
HI. 150
ix. 22,
in. 60
ii. 19,
ii. 249
i. 12,
i. 182
ix. 24.
in. 144
ii. 21,
1.452
ii 3,
1.485
x. 6. 7, .
in. 64
ii. 23,
i. 113
ii. 19,
i. 466
x. 7,
in. 52
iii. 2,
1.159
ii. 19,
i. 313
x. 7-9, .
in. 149
iii. 8,
1.351
ii. 19,
ii. 24
x. 19,
in. Ill
iii. 15,
n. 19
ii. 19,
in. 163
x. 22,
in. 124
iii. 17,
n. 390
ii. 21,
i 358
x. 25,
in. 99
iv. 1,
H.332
ii. 25, 26, .
i. 28
x. 28, 29,
1.153
iv. 3,
1.199
ii. 25,
ii. 110
x. 29,
1.147
iv. 3,
i. 397
iii. 12,
1.460
x. 29,
1.207
iv. 3,
n. 179
iv. 8,
i. 500
x. 29,
1.149
iv. 4,
n. 152
iv. 10,
1.485
x. i9,
n. 112
iv. 4,
in. 183
iv. 16,
i. 286
x. 38,
1.174
iv. 14,
n. 158
iv. 18,
1.242
xi. 6,
i. 75
v. 1-3, .
1. 121
Titus i. 1,
i. 98
xi. 6,
in. 201
v. 1-3, .
ii, 162
i. 15,
i. 94
xi. 7,
1.106
v. 5.
n. 466
i. 15,
i. 125
xi. 13, i.
238. 243
v. 10, 11, .
n. 158
i. 15,
n. 113
xi. 13,
i. 71
, v. 16,
i 198
ii. 11,12,.
ii. 447
xi. 17,
1.452
v. 16,
11. 114
ii. 11,12, .
ii. 16
xi. 24, 25, .
ii. 474
1 Pet. i. 3,
1.105
iii. 5,
i. 324
xi. 24-36, .
1.426
i. 3,
1.112
Heb. j. 3,
n.463
xi. 24-28, .
1.491
i. 4,5, .
I. 100
i. 3,
in. 22
xi. 25,
i. 62
i. 5-7, .
1.498
i. 3,
in. 60
xi. 25,
i. 120
i. 7, i
1.113
i. 13,
1.278
xi. 26,
II. 12
i. 6,7, .
n. 167
ii. 3,
i. 140
xi. 28,
1.500
i. 8,
1.122
ii. 3,
1.431
xi. 33-35, .
1.214
i. 10, 11, .
1.254
ii. 16,
in. 153
xi.3, .
ill. 35
i 12,
II. 115
ii. 17,
in. 29
xii. 1,
i. 10
i. 15,
1.406
ii. 17,
in. 50
xii. 1, 2, .
i. 109
i. 18, 19f .
1.307
ii. 17,
in. 175
xii. 1, 2, .
1.246
i. 18, 19, .
in. 37
ii. 18,
in. 89
xii. 1, 2, .
1.501
i. 23.
n. 403
ii. 18,
HI. 101
xii. 2,
1.450
ii. 1,
1.429
iii. 15,
i. 58
Xii. 2,
n, 109
ii. 2,
n. 436
iv. 2,
1.445
Xii. 2,
in. 69
ii. 4,5, .
n. 124
iv. 3,
i. 56
Xii. 5,
n. 140
ii. 12,
H.381
iv. 9,
1.122
Xii. 6-8, .
in. 39
ii. 12,
II. 416
iv. 12,
1.113
Xii. 7, 8, .
ii. 192
ii. 14,
n . 3?i
iv. 13,
i. 21
xii. 11,
1.455
ii. 23,
in. 391'
iv. 12, 13,
n. 218
Xii. 11,
ii. 417
iii. 1,
n.374
iv. 13,
1.193
Xii. 14,
1.164
iii. 14, 15, .
^ n. 3ir>
iv. 13,
ii. 464
Xii. 14,
1.297
iii. 16,
ii. 388
iv. 13,
in. 126
Xii. 17,
i. 58
iii. 19, 20, .
!. 140
iv. 14,
in. 81
Xii. 18,
in. 116
iii. 20,
11. 515
iv. 14, 15,
in. 159
Xii. 22, 23, .
in. 194
iv. 4,
1.244
iv. 14-16,
1.176
Xii. 24,
1.207
iv. 10,
i. 401
iv. 14-16,
1.204
Xii. 24,
1.309
iv. 15,
1.466
iv. 15,
in. 12
xii. 24,
in. 147
v. 8, .
1.457
XX
INDEX.
2 Pet.
i. 2-4, .
I. 311 1 John iii
. 4,
I. 41 Rev. iii.
19,
i. 354
i. 4,
1.107
iii.
9,
i. 34
iii.
19,
in. 46
i. 4,
II . 41
iii.
9,
n. 81
in.
20,
n. 34
i. 5.6, .
ir. 379
iii.
12,
1.470
iv.
4,
1.464
i. 5-8, .
ii. 435
iii.
14,
i. 33
V.
12,
i. 328
i. 10,
1.128
iii.
18,
in. 80
V.
19,
in. 71
i. 19,
1.195
iii.
22,
n. 251
vii.
15, 16, .
m. 129
ii. 4,
1.140
iii.
23,
i. 90
vii.
17,
in. 131
ii. 15,
ii. 256
iv.
11,
in. 102
viii.
3,4, .
i. 206
ii. 17,
II. 357
iv.
16,
in. 4
ix.
U,
n. 408
ii. 20,
n. 249
iv.
18,
1.482
X.
9,
i. 62
ii. 20, 22, .
ii. 8
iv.
18,
1.487
X.
9,
i. 120
iii. 9,
i. 19
V.
10,
i. 90
xi.
19,
i. 77
1 JOHN i. 3,
in. 165
V.
11, 12, .
i. 85
xii.
1,
1.465
i. 6,
1.276
V.
13-15, .
1.202
xii.
6.
n. 507
i. 9,
i. 17
V.
14, 15, .
in. 119
xiv.
13,
I. 122
i. 9,
i. 18
V.
21,
n. 325
xvi.
9, 11, .
1.320
ii. 1,
in. 145
Jude.
20,
u. 180
xvii.
5,
n. 327
ii. 8-11, .
ii. 382
Rev. i.
8,
i. -49
xix.
6,
ii. 464
ii. 15,
11. 152
ii.
2,3, .
1.467
xxi.
8,
i. 94
ii. 16,
ii. 5
ii.
4,5, .
1.482
xxi.
8,
n. 303
ii. 16,
n. 208
ii.
14,
1.478
xxi.
27,
ii. 321
ii. 24,
ii. 50
ii.
24,
I . 346
xxii.
2,
i. 8
iii. 1,
in. 169
iii.
1,2, .
1.495
xxii.
3,
in. 115
iii. 2,
1.244
iii.
7,
I. 49
xxii.
11,
i. 139
iii. 2,
1.256
iii.
15, 16, .
n. 233
xxii.
14,
1.361
iii. 4,
I. 4
iii.
15-18, .
1.131
END OF CLARKSON S PRACTICAL WORKS.
Live Music
Archive
Librivox
Free Audio
Metropolitan Museum
Cleveland
Museum of Art
Internet
Arcade
Console Living Room
Open Library
American
Libraries
TV News
Understanding
9/11